Enquanto Laozi, autor do Dao De Jing, é considerado uma figura mitológica – ninguém sabe se ele realmente existiu – Zhuangzi, autor do livro de mesmo nome, é considerado uma pessoa real, e talvez o maior escritor da China.
O que Platão foi para Sócrates, o que Mêncio foi para Confúcio, o que Paulo foi para Jesus, Zhuangi foi para Laozi: o maior divulgador de sua filosofia. O Dao De Jing, obra fundamental do daoísmo, tem apenas 81 pequenos poemas. Sua brevidade é, ao mesmo tempo, sua maior força e maior fraqueza. Embora a concisão tenha suas evidentes vantagens, dificulta a compreensão de uma filosofia tão ampla, comprimida em tão pouco espaço: a profundidade resultante é, para muitos, um impedimento definitivo. Principalmente pela distância que nossa sociedade consumista e vaidosa tomou dos fatos básicos da Natureza – lugares comuns naquela época. Traduções feitas por “especialistas” na linguagem chinesa também não ajudam tanto, pois “homens de letras” nem sempre têm conhecimento do mundo real fora das bibliotecas, muito menos do mundo natural fora das cidades. Ao passo que qualquer pessoa observadora, há 2500 anos, entendia bem o funcionamento do mundo natural, base do daoísmo.
É aí que entra Zhuangzi, transformando os densos aforismos do Dao De Jing em exemplos ricamente ilustrados, repletos de humor e imagens fantásticas: animais falantes, animais gigantes, árvores que nos criticam em sonhos, mestres surpreendentes e aprendizes boquiabertos. Uma sequência de personagens incríveis nos ensinam as vantagens da inutilidade, as armadilhas da lógica, os perigos de se tentar instruir um governante orgulhoso. Os sete “capítulos internos” (aqueles atribuídos com maior confiança ao próprio Zhuangzi) abordam facetas diferentes da filosofia daoísta, embora a divisão não seja muito rígida. Outros 26 capítulos, não incluídos na presente tradução, foram mais provavelmente obra de seus discípulos e das gerações seguintes, que acrescentaram um grande número de casos deliciosos, intrigantes e bem-humorados, que exemplificam de forma brilhante o estilo de vida e o pensamento dos antigos mestres daoístas.
Conta-se que o próprio Zhuangzi, um sábio renomado em seu tempo, vivia longe dos aborrecimentos e intrigas da sociedade (os diferentes reinos chineses viviam então em guerra uns com os outros, e por essa ausência de harmonia manter distância era considerado o mais sensato pelos daoístas). Um dia ele pescava perto de casa, quando emissários do rei vieram lhe visitar. “O senhor é o Mestre Zhuang?” perguntaram. “Sou Zhuang”, respondeu. “Viemos a pedido do rei informar que lhe foi concedido o cargo de conselheiro real, com todas as honrarias pertinentes”. Zhuangzi não se impressionou: “No salão real não há o esqueleto de uma grande tartaruga?” perguntou. Os cavalheiros concordaram. “Os senhores acham que ela preferiria estar morta, exibida no honrado salão real, ou preferiria estar viva, arrastando seu rabo pela lama?” “Ela preferiria estar viva, arrastando o rabo pela lama.” “Então vão embora e me deixem arrastar meu rabo na lama!”
Numa época marcada por guerras e caos social, um honrado conselheiro seria celebrado enquanto tivesse sucesso, mas ao primeiro erro seu destino seria incerto. Sábia decisão a de Zhuangzi em manter-se distante de tudo isso. Ainda assim, foi humano o bastante em passar adiante seu conhecimento para o benefício das futuras gerações.
Esta tradução partiu do original disponível em ctext.org e contou com a ajuda de quatro traduções para o inglês: Lin Yutang, Nina Correa, Burton Watson e James Legge. Cada uma tem suas vantagens e desvantagens, por isso as colocamos lado a lado, a cada trecho, para que possam ser comparadas, e o sentido geral, enriquecido. Sou muito grato aos tradutores e a todas as pessoas que permitiram que suas versões chegassem até nós. Como escreveu Pablo Neruda em sua maravilhosa Ode ao Pão: "tudo nasceu para ser compartilhado".
Versão português e chinês, lado a lado.
A Happy Excursion (Lin Yutang)
Carefree Roaming (Nina Correa)
Free and Easy Wandering (Burton Watson)
Enjoyment in Untroubled Ease (James Legge)
北冥有魚，其名為鯤。鯤之大，不知其幾千里也。
Nas profundezas do Norte há um peixe chamado Kun. Não sei quantos mil quilômetros ele mede.
In the northern ocean there is a fish, called the k'un, I do not know how many thousand li in size.
In an unexplored area in the far north, there was a fish whose name was Kun. The Kun was so big that no one could figure out how many feet across it was.
IN THE NORTHERN DARKNESS there is a fish and his name is K'un.1 The K'un is so huge I don't know how many thousand li he measures.
In the Northern Ocean there is a fish, the name of which is Kun - I do not know how many li in size.
化而為鳥，其名為鵬。鵬之背，不知其幾千里也；
Transforma-se em uma ave chamada Peng. Não sei quantos mil quilômetros ela mede.
This k'un changes into a bird, called the p'eng. Its back is I do not know how many thousand li in breadth.
It transformed into a bird whose name was Peng. No one could figure out how many feet across its back was.
He changes and becomes a bird whose name is P'eng. The back of the P'eng measures I don't know how many thousand li across
It changes into a bird with the name of Peng, the back of which is (also) - I do not know how many li in extent.
怒而 飛，其翼若垂天之雲。
Voa com vigor, suas asas parecem nuvens no céu.
When it is moved, it flies, its wings obscuring the sky like clouds.
When it burst into flight, its wings seemed to hang in the sky like clouds.
and, when he rises up and flies off, his wings are like clouds all over the sky.
When this bird rouses itself and flies, its wings are like clouds all round the sky.
是鳥也，海運則將徙於南冥。南冥者，天池也。
É uma ave que atravessa o oceano, migrando para as profundezas do Sul. As profundezas do Sul são o lago do céu.
When on a voyage, this bird prepares to start for the Southern Ocean, the Celestial Lake.
This bird had the capacity to make its move to an unexplored area in the far south where the sky was like a large lake.
When the sea begins to move,2 this bird sets off for the southern darkness, which is the Lake of Heaven.
When the sea is moved (so as to bear it along), it prepares to remove to the Southern Ocean. The Southern Ocean is the Pool of Heaven.
齊諧者，志怪者也。諧之言曰：「鵬之徙於南冥也，水擊三千里，
O Qi Xie, um registro de curiosidades, diz: "quando Peng migra para as profundezas do Sul, atinge a água gerando ondas que se estendem por mil e quinhentos quilômetros,
And in the Records of Marvels we read that when the p'eng flies southwards, the water is smitten for a space of three thousand li around,
From Qi Xie's "Tales of the Supernatural" (a book of legends and myths): Xie wrote: "On the Peng's migration to the unexplored south, it beat against the water for a thousand miles.
The Universal Harmony3 records various wonders, and it says: "When the P'eng journeys to the southern darkness, the waters are roiled for three thousand li.
There is the (book called) Qi Xie, a record of marvels. We have in it these words: 'When the peng is removing to the Southern Ocean it flaps (its wings) on the water for 3000 li.
摶扶搖而上者九萬里，去以六月息者也。」
então se aproveita dos ventos que causou e sobe quarenta e cinco mil quilômetros e depois descansa por seis meses."
while the bird itself mounts upon a great wind to a height of ninety thousand li, for a flight of six months' duration.
It spiraled upward like a cyclone for thirty thousand miles. It traveled for six months before it stopped to rest.
He beats the whirlwind and rises ninety thousand li, setting off on the sixth month gale."
Then it ascends on a whirlwind 90,000 li, and it rests only at the end of six months.'
野馬也，塵埃也，生物之以息相吹也。
Cavalos selvagens, grãos de pó, todos respiramos o sopro uns dos outros.
There mounting aloft, the bird saw the moving white mists of spring, the dust-clouds, and the living things blowing their breaths among them.
Horses went wild. Dust and dirt flew everywhere. The creatures on the earth had their breath taken away by all that wind blowing everywhere."
Wavering heat, bits of dust, living things blowing each other about-
(But similar to this is the movement of the breezes which we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of living things as they are blown against one another by the air.
天之蒼蒼，其正色邪？其遠而無所至極邪？
O azul do céu é sua cor real ou apenas efeito da distância infinita?
It wondered whether the blue of the sky was its real color, or only the result of distance without end,
The sky is one shade of blue. Is that its original color? No matter how far it extends, is it without an end?
the sky looks very blue. Is that its real color, or is it because it is so far away and has no end?
Is its azure the proper colour of the sky? Or is it occasioned by its distance and illimitable extent?
其視下也亦若是，則已矣。
Quando Peng olha para baixo, é como quando olhamos para cima.
and saw that the things on earth appeared the same to it.
Might the sky appear the same when looking down from above?
When the bird looks down, all he sees is blue too.
If one were looking down (from above), the very same appearance would just meet his view.
且夫水之積也不厚，則負大舟也無力。
Além disso, quando a água é pouca, um barco grande não pode flutuar.
If there is not sufficient depth, water will not float large ships.
If water doesn't accumulate to create enough depth, then it wouldn't be able to hold up a large boat.
If water is not piled up deep enough, it won't have the strength to bear up a big boat.
And moreover, (to speak of) the accumulation of water; if it be not great, it will not have strength to support a large boat.
覆杯水於坳堂之上，則芥為之舟，置杯焉則膠，水淺而舟大也。
Ponha um copo d'água num buraco, uma semente flutua, mas o próprio copo afunda, a água é rasa e o barco, grande.
Upset a cupful into a hole in the yard, and a mustard-seed will be your boat. Try to float the cup, and it will be grounded, due to the disproportion between water and vessel.
Spill a cup of water into a crack on the kitchen floor, then a mustard seed could float on the water like a boat. Try to float the cup in the same amount of water and it would stick to one spot, as the water is too shallow and the boat is too big.
Pour a cup of water into a hollow in the floor and bits of trash will sail on it like boats. But set the cup there and it will stick fast, for the water is too shallow and the boat too large.
Upset a cup of water in a cavity, and a straw will float on it as if it were a boat. Place a cup in it, and it will stick fast; the water is shallow and the boat is large.
風之積也不厚，則其負大翼也無力。
Se o vento é pouco, não sustenta uma grande asa.
So with air. If there is not sufficient a depth, it cannot support large wings.
If enough wind hasn't accumulated to be forceful, then it wouldn't be able to support large wings.
If wind is not piled up deep enough, it won't have the strength to bear up great wings.
(So it is with) the accumulation of wind; if it be not great, it will not have strength to support great wings.
故九萬里則風斯在下矣，而後乃今培風；
Portanto, Peng subiu quarenta e cinco mil quilômetros, pois o vento era suficiente;
And for this bird, a depth of ninety thousand li is necessary to bear it up.
At a height of thirty thousand miles the wind is unhindered by what's below and only there can the wind reach full force.
Therefore when the P'eng rises ninety thousand li, he must have the wind under him like that.
Therefore (the peng ascended to) the height of 90,000 li, and there was such a mass of wind beneath it; thenceforth the accumulation of wind was sufficient.
背負青天而莫之夭閼者，而後乃今將圖南。
carregando o céu claro em suas costas, sem nada a impedir seus planos, pôde voar para o Sul.
Then, gliding upon the wind, with nothing save the clear sky above, and no obstacles in the way, it starts upon its journey to the south.
With the blue sky above the Peng's back, and nothing in its way to hinder it, only then can it chart a path to the south.
Only then can he mount on the back of the wind, shoulder the blue sky, and nothing can hinder or block him. Only then can he set his eyes to the south.
As it seemed to bear the blue sky on its back, and there was nothing to obstruct or arrest its course, it could pursue its way to the South.
蜩與學鳩笑之曰：「我決起而飛，槍榆、枋，
A cigarra e o pombo aprendiz, rindo, disseram: "eu me decido e vôo, miro uma mangueira, uma goiabeira,
A cicada and a young dove laughed, saying, "Now, when I fly with all my might, 'tis as much as I can do to get from tree to tree.
A cicada and a young dove laugh together while saying: "We decide to take off and fly to see what we can find in the branches of elm trees.
The cicada and the little dove laugh at this, saying, "When we make an effort and fly up, we can get as far as the elm or the sapanwood tree,
A cicada and a little dove laughed at it, saying, 'We make an effort and fly towards an elm or sapanwood tree;
時則不至而控於地而已矣，奚以之九萬里而南為？」
às vezes não chego, caio pelo chão, que história é essa de quarenta e cinco mil quilômetros para o Sul?"
And sometimes I do not reach, but fall to the ground midway. What then can be the use of going up ninety thousand li to start for the south?"
Sometimes we don't reach them, and tumble back to the ground to land. What's the point of going up to thirty thousand miles to try to get to the south?"
but sometimes we don't make it and just fall down on the ground. Now how is anyone going to go ninety thousand li to the south!"
and sometimes before we reach it, we can do no more but drop to the ground. Of what use is it for this (creature) to rise 90,000 li, and make for the South?'
適莽蒼者三湌而反，腹猶果然；
Quem vai aos arredores da cidade, leva três refeições e volta de barriga cheia;
He who goes to the countryside taking three meals with him comes back with his stomach as full as when he started.
Go for a three mile hike in the woods, and your stomach will still be full.
If you go off to the green woods nearby, you can take along food for three meals and come back with your stomach as full as ever.
He who goes to the grassy suburbs, returning to the third meal (of the day), will have his belly as full as when he set out;
適百里者宿舂糧；適千里者三月聚糧。
quem viaja cinquenta quilômetros leva comida para o pernoite; quem viaja quinhentos quilômetros deve juntar comida para três meses.
But he who travels a hundred li must take ground rice enough for an overnight stay. And he who travels a thousand li must supply himself with provisions for three months.
Go for a thirty mile hike, and you might need to stay overnight and prepare food. Go for a thousand mile hike, and for three months you'd have to find food.
If you are going a hundred li, you must grind your grain the night before; and if you are going a thousand li, you must start getting the provisions together three months in advance.
he who goes to a distance of 100 li will have to pound his grain where he stops for the night; he who goes a thousand li, will have to carry with him provisions for three months.
之二蟲又何知！小知不及大知，小年不及大年。
O que esses dois insetos conhecem! O pequeno conhecimento não alcança o grande, o tempo curto não compreende o longo.
Those two little creatures, what should they know? Small knowledge has not the compass of great knowledge any more than a short year has the length of a long year.
What do those two creatures think they know! Restricted knowledge isn't as good as expansive knowledge. Having few experiences isn't as good as having many experiences.
What do these two creatures understand? Little understanding cannot come up to great understanding; the shortlived cannot come up to the long-lived.
What should these two small creatures know about the matter? The knowledge of that which is small does not reach to that which is great; (the experience of) a few years does not reach to that of many.
奚以知其然也？朝菌不知晦朔，
Como sabemos isso? O cogumelo da manhã não conhece a Lua Nova,
How can we tell that this is so? The fungus plant of a morning knows not the alternation of day and night.
How do we know this is so? A morning mushroom doesn't have any concept of the phases of one moon's monthly cycle.
How do I know this is so? The morning mushroom knows nothing of twilight and dawn;
How do we know that it is so? The mushroom of a morning does not know (what takes place between) the beginning and end of a month;
蟪蛄不知春秋，此小年也。
a cigarra não conhece a primavera e o outono, este é o tempo curto.
The cicada knows not the alternation of spring and autumn. Theirs are short years.
A cricket doesn't have any concept of the changes of the seasons. Their experiences are limited.
the summer cicada knows nothing of spring and autumn. They are the short-lived.
the short-lived cicada does not know (what takes place between) the spring and autumn. These are instances of a short term of life.
楚之南有冥靈者，以五百歲為春，五百歲為秋；
No sul de Chu há uma árvore chamada Espírito Profundo, para quem quinhentos anos são uma única primavera, quinhentos anos, um único outono;
But in the south of Ch'u there is a mingling (tree) whose spring and autumn are each of five hundred years' duration.
South of the state of Chu there's a fabled elf for whom spring lasts five hundred years and autumn lasts five hundred years.
South of Ch'u there is a caterpillar which counts five hundred years as one spring and five hundred years as one autumn.
In the south of Chu there is the (tree) called Ming-ling, whose spring is 500 years, and its autumn the same;
上古有大椿者，以八千歲為春，八千歲為秋。
havia antigamente a grande Chun, para quem oito mil anos eram uma primavera, oito mil anos, um outono.
And in former days there was a large tree which had a spring and autumn each of eight thousand years.
In ancient times there was a gigantic tree for whom spring lasted eight thousand years and autumn lasted eight thousand years.
Long, long ago there was a great rose of Sharon that counted eight thousand years as one spring and eight thousand years as one autumn. They are the long-lived.
in high antiquity there was that called Da-chun, whose spring was 8000 years, and its autumn the same.
而彭祖乃今以久特聞，眾人匹之，不亦悲乎！
O ancestral Peng é hoje conhecido por sua longevidade; e as multidões buscam imitá-lo, não é uma pena?
Yet, P'eng Tsu(1) is known for reaching a great age and is still, alas! an object of envy to all!
And Peng Zu (a legendary man who is said to have lived for eight hundred years) even today is considered special for his long life. Everyone wants to match him - doesn't that cause them much grief!
Yet P'eng-tsu4 alone is famous today for having lived a long time, and everybody tries to ape him. Isn't it pitiful!
And Peng Zu is the one man renowned to the present day for his length of life: if all men were (to wish) to match him, would they not be miserable?
湯之問棘也是已。窮髮之北，有冥海者，天池也。
Nas conversas entre Tang e Ji lemos: "no inabitado Norte, há um mar profundo que parece um lago no céu.
It was on this very subject that the Emperor T'ang(2) spoke to Chi, as follows: "At the north of Ch'iungta, there is a Dark Sea, the Celestial Lake.
Tang's questions to Ji (one of his wise ministers) were about this point: "In the far north where nothing grows there's an unexplored sea that seems like a lake in the sky.
Among the questions of T'ang to Ch'i we find the same thing.5 In the bald and barren north, there is a dark sea, the Lake of Heaven.
In the questions put by Tang to Ji we have similar statements: 'In the bare and barren north there is the dark and vast ocean - the Pool of Heaven.
有魚焉，其廣數千里，未有知其脩者，其名為鯤。
Lá vive um peixe com milhares de quilômetros de largura, não sabemos seu comprimento. Seu nome é Kun.
In it there is a fish several thousand li in breadth, and I know not how many in length. It is called the k'un.
In it is some sort of fish that's a thousand miles wide, and no one knows its length. It's been given the name Kun.
In it is a fish which is several thousand li across, and no one knows how long. His name is K'un.
In it there is a fish, several thousand li in breadth, while no one knows its length. Its name is the kun.
有鳥焉，其名為鵬，背若泰山，翼若垂天之雲，
Há também uma ave chamada Peng, suas costas parecem o Monte Tai, suas asas como nuvens no céu,
There is also a bird, called the p'eng, with a back like Mount T'ai, and wings like clouds across the sky.
There's some sort of bird that's been given the name Peng. Its back is like Mount Taishan, and it has wings that hang down like clouds in the sky.
There is also a bird there, named P'eng, with a back like Mount T'ai and wings like clouds filling the sky.
There is (also) a bird named the peng; its back is like the Tai mountain, while its wings are like clouds all round the sky.
摶扶搖羊角而上者九萬里，絕雲氣，
com a ajuda dos furacões sobe quarenta e cinco mil quilômetros furando as nuvens,
It soars up upon a whirlwind to a height of ninety thousand li, far above the region of the clouds,
It can spiral upward like a cyclone for thirty thousand miles, cut through the floating clouds
He beats the whirlwind, leaps into the air, and rises up ninety thousand li, cutting through the clouds and mist,
On a whirlwind it mounts upwards as on the whorls of a goat's horn for 90,000 li, till, far removed from the cloudy vapours,
負青天，然後圖南，且適南冥也。
carregando o céu claro em direção ao Sul, onde pretendia ir."
with only the clear sky above it. And then it directs its flight towards the Southern Ocean.
having only the blue sky above its shoulders, and then set a course for the south as it heads for the southern wilderness.
shouldering the blue sky, and then he turns his eyes south and prepares to journey to the southern darkness.
it bears on its back the blue sky, and then it shapes its course for the South, and proceeds to the ocean there.'
斥鴳笑之曰：「彼且奚適也？
Um marreco, rindo, disse: "que história é essa?
"And a lake sparrow laughed, and said: Pray, what may that creature be going to do?
A scolding quail laughingly asks: 'Where's it going?
The little quail laughs at him, saying, "Where does he think he's going?
A quail by the side of a marsh laughed at it, and said, 'Where is it going to?
我騰躍而上，不過數仞而下，翱翔蓬蒿之間，
Eu me empino e salto, levantando vôo para cair em seguida, tendo planado entre alguns arbustos,
I rise but a few yards in the air and settle down again, after flying around among the reeds.
I jump and leap as I rise, but then fall back down after only a couple of feet. I hover between the low bushes and plants,
I give a great leap and fly up, but I never get more than ten or twelve yards before I come down fluttering among the weeds and brambles.
I spring up with a bound, and come down again when I have reached but a few fathoms, and then fly about among the brushwood and bushes;
此亦飛之至也。而彼且奚適也？」
isso é o que chamamos voar. Aonde esse aí pensa que vai?"
That is as much as any one would want to fly. Now, wherever can this creature be going to?"
which is also a method of flying. Then where does it think it's going?' "
And that's the best kind of flying anyway! Where does he think he's going?"
and this is the perfection of flying. Where is that creature going to?'
此小大之辯也。
Essa é a diferença entre o pequeno e o grande.
Such, indeed, is the difference between small and great.
This is the debate between what's small and what's large.
Such is the difference between big and little.
This shows the difference between the small and the great.
故夫知效一官，行比一鄉，德合一君而徵一國者，
Assim, pessoas inteligentes o suficiente para conduzirem um negócio ou uma vila, virtuosas o bastante para aconselharem um ministro ou convocarem a nação,
Take, for instance, a man who creditably fills some small office, or whose influence spreads over a village, or whose character pleases a certain prince.
Therefore, a person might have the knowledge to run an office, to run a business in a small town, to cater to a famous person, or campaign to run for political office.
Therefore a man who has wisdom enough to fill one office effectively, good conduct enough to impress one community, virtue enough to please one ruler, or talent enough to be called into service in one state,
Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state,
其自視也亦若此矣。而宋榮子猶然笑之。
considerarão a si mesmas como esses pequenos animais. Mas Rong Zi de Song riria delas.
His opinion of himself will be much the same as that lake sparrow's. The philosopher Yung of Sung would laugh at such a one.
At least, that's the opinion they have of themselves. Yet Song Rong Zi (a philosopher who taught simple living) is still laughing at them.
has the same kind of self-pride as these little creatures. Sung Jung-tzu6 would certainly burst out laughing at such a man.
are sure to look on themselves in this manner (like the quail), and yet Rongzi of Song would have smiled and laughed at them.
且舉世而譽之而 不加勸，舉世而非之而不加沮，
O mundo todo poderia elogiá-lo e ele não se convenceria, o mundo todo poderia criticá-lo e ele não se abalaria,
If the whole world flattered him, he would not be affected thereby, nor if the whole world blamed him would he be dissuaded from what he was doing.
If the whole world praised him, he wouldn't think he made any headway. If the whole world opposed him, he wouldn't think he'd lost any ground.
The whole world could praise Sung Jung-tzu and it wouldn't make him exert himself; the whole world could condemn him and it wouldn't make him mope.
(This Rongzi), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course;
定乎內外之分，辯乎榮辱之竟，斯已矣。
traçando uma linha clara entre seu interior e o exterior, não argumentava sobre noções de glória ou desonra, apenas isso.
For Yung can distinguish between essence and superficialities, and understand what is true honor and shame.
He was comfortable with accepting the difference between what was within him and how he was perceived from the outside. He'd gotten rid of the idea of arguing about the differences between honor and dishonor.
He drew a clear line between the internal and the external, and recognized the boundaries of true glory and disgrace. But that was all.
so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped.
彼其於世，未數數然也。雖然，猶有未樹也。
Sobre seu lugar no mundo, não calculava demais e também não se prendia.
Such men are rare in their generation. But even he has not established himself.
He didn't evaluate his future life on those things. Even now, he still isn't seen as someone who really established anything.
As far as the world went, he didn't fret and worry, but there was still ground he left unturned.
His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position).
夫列子御風而行，泠然善也，旬有五日而後反。
Já Liezi cavalgava a brisa fresca e gentil, retornando duas semanas depois,
Now Liehtse(3) could ride upon the wind. Sailing happily in the cool breeze, he would go on for fifteen days before his return.
Lie Zi could travel on the wind as though he was comfortably driving a chariot for fifteen days before returning.
Lieh Tzu7 could ride the wind and go soaring around with cool and breezy skill, but after fifteen days he came back to earth.
There was Liezi, who rode on the wind and pursued his way, with an admirable indifference (to all external things), returning, however, after fifteen days, (to his place).
彼於致福者，未數數然也。此雖免乎行，猶有所待者也。
sem calcular demais possíveis ganhos. Embora não precisasse caminhar, ainda dependia da brisa.
Among mortals who attain happiness, such a man is rare. Yet although Liehtse could dispense with walking, he would still have to depend upon something(4).
Those who could reach that kind of bliss are rare. Even though in that way he could dispense with walking, to some extent he had to wait for something.
As far as the search for good fortune went, he didn't fret and worry. He escaped the trouble of walking, but he still had to depend on something to get around.
In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait.
若夫乘天地之正，而御六氣之辯，
Se alguém pudesse cavalgar com exatidão as ondas dos céus e da Terra e pudesse dirigir as divergências entre os seis elementos do clima,
As for one who is charioted upon the eternal fitness of Heaven and Earth, driving before him the changing elements as his team
What if a person could ride on the course of the sky and the earth, and manage the six disagreeable energies,
If he had only mounted on the truth of Heaven and Earth, ridden the changes of the six breaths,
But suppose one who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons),
以遊無窮者，彼且惡乎待哉！
viajaria sem se cansar, de que dependeria?
to roam through the realms of the Infinite, upon what, then, would such a one have need to depend?
traveling without becoming exhausted - that would show how awful it is to have to depend on anything!
and thus wandered through the boundless, then what would he have had to depend on?
thus enjoying himself in the illimitable - what has he to wait for?
故曰：至人無己，神人無功，聖人無名。
Por isso se diz: "a pessoa realizada não é egoísta, a pessoa espiritual não busca mérito, a pessoa sensata não busca fama."
Thus it is said, "The perfect man ignores self; the divine man ignores achievement; the true Sage ignores reputation."
So it's been said: A perfected person is without a sense of self. A spiritual person is without a sense of achievement. A wise person is without a sense of entitlement.
Therefore I say, the Perfect Man has no self; the Holy Man has no merit; the Sage has no fame.8
Therefore it is said, 'The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame.'
堯讓天下於許由，曰：
Yao pensou em ceder o reino a Xu You, dizendo:
The Emperor Yao(5) wished to abdicate in favor of Hsu: Yu, saying,
Yao tried to give over the world to Xu You, saying:
Yao wanted to cede the empire to Hsu-Yu.
Yao, proposing to resign the throne to Xu You, said,
「日月出矣，而爝火不息，其於光也，不亦難乎！
"Quando o Sol e a Lua nasceram, mas as tochas ainda não foram apagadas, não é difícil para elas brilharem?
"If, when the sun and moon are shining, the torch is still lighted, would it be not difficult for the latter to shine?
"When the sun and moon come out, yet the light bulbs keep on burning, doesn't their brightness seem unnecessary!
"When the sun and moon have already come out," he said, "it's a waste of light to go on burning the torches, isn't it?
'When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light?
時雨降矣，而猶浸灌，其於澤也，不亦勞乎！
Quando a estação das chuvas chegou, mas insistimos em regar a terra, há algum benefício em nosso trabalho?
If, when the rain has fallen, one should still continue to water the fields, would this not be a waste of labor?
When the rain starts pouring, and yet one keeps watering the plants, doesn't all that work just create a swamp!
When the seasonal rains are falling, it's a waste of water to go on irrigating the fields.
When the seasonal rains are coming down, if we still keep watering the ground, will not our toil be labour lost for all the good it will do?
夫子立而天下治，而我猶尸之，
A liderança verdadeira fica atenta, e o mundo é bem governado, mas eu estou decrépito,
Now if you would assume the reins of government, the empire would be well governed, and yet I am filling this office.
A ruler can just stand aside when the whole world is peacefully governed. Since any opinions I come up with seem to be coming from a statue,
If you took the throne, the world would be well ordered. I go on occupying it,
Do you, Master, stand forth (as sovereign), and the kingdom will (at once) be well governed. If I still (continue to) preside over it,
吾自視缺然，請致天下。」
vemos apenas as minha falhas, por favor aceite governar o reino."
I am conscious of my own deficiencies, and I beg to offer you the Empire."
I don't even know what I'm doing here. Please take over the world."
but all I can see are my failings. I beg to turn over the world to you."
I must look on myself as vainly occupying the place - I beg to resign the throne to you.'
許由曰：「子治天下，天下既已治也。
Xu You respondeu: "O Senhor governa o reino, o reino já está bem governado.
"You are ruling the Empire, and the Empire is already well ruled," replied Hsu: Yu.
Xu You replied: "You, sir, govern the world, so the world is already governed.
Hsu Yu said, "You govern the world and the world is already well governed.
Xu You said, 'You, Sir, govern the kingdom, and the kingdom is well governed.
而我猶代子，吾將為名乎？
Se eu o substituísse, estaria fazendo isso pela fama?
"Why should I take your place? Should I do this for the sake of a name?
If my opinions mirrored yours, then wouldn't I just be like your mouthpiece?
Now if I take your place, will I be doing it for a name?
If I in these circumstances take your place, shall I not be doing so for the sake of the name?
名者，實之賓也，吾將為賓乎？
A fama é hóspede da realidade, deveria eu fazer o papel de hóspede?
A name is but the shadow of reality, and should I trouble myself about the shadow?
A mouthpiece simply goes along with what's already ordained. Would any opinions I came up with on my own become subject to your approval?
But name is only the guest of reality - will I be doing it so I can play the part of a guest?
But the name is but the guest of the reality; shall I be playing the part of the guest?
鷦鷯巢於深林，不過一枝；
O uirapuru faz seu ninho no fundo da mata usando apenas um ramo,
The tit, building its nest in the mighty forest, occupies but a single twig.
A wren makes its nest deep in the trees, only occupying one branch.
When the tailorbird builds her nest in the deep wood, she uses no more than one branch.
The tailor-bird makes its nest in the deep forest, but only uses a single branch;
偃鼠飲河，不過滿腹。
A toupeira bebe do Rio He só até encher a barriga.
The beaver slakes its thirst from the river, but drinks enough only to fill its belly.
A small furry animal drinks from the river, but only enough to slake his thirst.
When the mole drinks at the river, he takes no more than a bellyful.
the mole drinks from the He, but only takes what fills its belly.
歸休乎君！予無所用天下為。
Descanse, soberano! O governo do reino não é de uso algum para mim.
I would rather go back: I have no use for the empire!
Return to the comfort of being king. You might want to give me the world, but it wouldn't be of any use to me!
Go home and forget the matter, my lord. I have no use for the rulership of the world!
Return and rest in being ruler - I will have nothing to do with the throne.
庖人雖不治庖，尸祝不越樽俎而代之矣。」
Mesmo que o cozinheiro não cuidasse bem da cozinha, o coveiro não tomaria para si utensílios e temperos."
If the cook is unable to prepare the funeral sacrifices, the representative of the worshipped spirit and the officer of prayer may not step over the wines and meats and do it for him."
If a proper chef isn't in charge of the kitchen, there'd only be a corpse left around to accept gratitude for the wine and prepared food."
Though the cook may not run his kitchen properly, the priest and the impersonator of the dead at the sacrifice do not leap over the wine casks and sacrificial stands and go take his place." 9
Though the cook were not attending to his kitchen, the representative of the dead and the officer of prayer would not leave their cups and stands to take his place.'
肩吾問於連叔曰：「吾聞言於接輿，大而無當，
Jian Wu disse a Lian Shu: "escutei as palavras de Jie Yu, grandes porém estranhas,
Chien Wu said to Lien Shu, "I heard Chieh Yu: talk on high and fine subjects
Jian Wu asked of Lian Shu: "I heard something from Jie Yu that sounds really great but impractical.
Chien Wu said to Lien Shu, "I was listening to Chieh Yu's talk - big and nothing to back it up,
Jian Wu asked Lian Shu, saying, 'I heard Jie Yu talking words which were great, but had nothing corresponding to them (in reality);
往而不反。吾驚怖其言，
se desdobravam sem nexo. Fiquei assustado com elas,
endlessly. I was greatly startled at what he said,
He rambled on but none of it made any sense. I was surprised and horrified by what he said.
going on and on without turning around. I was completely dumfounded at his words -
once gone, they could not be brought back. I was frightened by them;
猶河漢而無極也，大有逕庭，不近 人情焉。」
tão longínquas quanto a Via Láctea, imensas como as rampas de um castelo, sem qualquer contato com a realidade humana."
for his words seemed interminable as the Milky Way, but they are quite detached from our common human experience."
It seemed like empty talk that went nowhere. It was like it was just meant to make him appear to know something, but had nothing to do with what people actually go through in their lives."
no more end than the Milky Way, wild and wide of the mark, never coming near human affairs!"
they were like the Milky Way which cannot be traced to its beginning or end. They had no connexion with one another, and were not akin to the experiences of men.'
連叔曰：「其言謂何哉？」
Lian Shu perguntou: "o que ele disse?"
"What was it?" asked Lien Shu.
Lian Shu asked: "What did he say?"
"What were his words like?" asked Lien Shu.
'What were his words?' asked Lian Shu,
曰：「藐姑射之山，有神人居焉，肌膚若冰雪，
A resposta: "Na montanha Miao Gu She, vive um ser espiritual de pele branca como a neve,
"He declared," replied Chien Wu, "that on the Miao-ku-yi mountain there lives a divine one, whose skin is white like ice or snow,
Wu replied: "He said there's a holy man living in the Miao Gu She mountains. His skin is like ice and snow -
"He said that there is a Holy Man living on faraway Ku-she Mountain, with skin like ice or snow,
and the other replied, (He said) that 'Far away on the hill of Gu Ye there dwelt a Spirit-like man whose flesh and skin were (smooth) as ice and (white) as snow;
淖約若處子，不食五穀，吸風飲露。
tão suave como uma criança, não se alimenta de nenhum dos cinco cereais, suga o vento e bebe o orvalho.
whose grace and elegance are like those of a virgin, who eats no grain, but lives on air and dew,
as soft and tender as a young maiden. He doesn't eat what others eat, but inhales the wind and drinks the dew.
and gentle and shy like a young girl. He doesn't eat the five grains, but sucks the wind, drinks the dew,
that his manner was elegant and delicate as that of a virgin; that he did not eat any of the five grains, but inhaled the wind and drank the dew;
乘雲氣，御飛龍，而遊乎四海之外。
Cavalga os ventos, monta dragões em vôo e viaja além dos quatro mares.
and who, riding on clouds with flying dragons for his team, roams beyond the limit's of the mortal regions.
He rides on the clouds, holding the reins of a flying dragon, and travels beyond the four seas.
climbs up on the clouds and mist, rides a flying dragon, and wanders beyond the four seas.
that he mounted on the clouds, drove along the flying dragons, rambling and enjoying himself beyond the four seas;
其神凝，使物不疵癘而年穀熟。
Seu olhar penetrante pode curar os seres e amadurecer as colheitas.
When his spirit gravitates, he can ward off corruption from all things, and bring good crops.
His spirit is so concentrated that he can keep illness away from other creatures and make sure there's a rich harvest every year.
By concentrating his spirit, he can protect creatures from sickness and plague and make the harvest plentiful.
that by the concentration of his spirit-like powers he could save men from disease and pestilence, and secure every year a plentiful harvest.'
吾以是狂而不信也。」
Achei tudo isso uma loucura inacreditável."
That is why I call it nonsense, and do not believe it."
I think he's nuts and don't believe a word he says."
I thought this was all insane and refused to believe it."
These words appeared to me wild and incoherent and I did not believe them.
連叔曰：「然，瞽者無以與乎文章之觀，
Lian Shu respondeu: "normal, não esperamos que cegos observem exposições,
"Well," answered Lien Shu, "you don't ask a blind man's opinion of beautiful designs,
Lian Shu said: "No wonder. A blind person can't participate in looking at paintings and tapestries.
"You would!" said Lien Shu. "We can't expect a blind man to appreciate beautiful patterns
'So it is,' said Lian Shu. 'The blind have no perception of the beauty of elegant figures,
聾者無以與乎鍾鼓之聲。豈唯形骸有聾盲哉？
ou que surdos ouçam sinos e tambores. É apenas o corpo que sofre de cegueira e surdez?
nor do you invite a deaf man to a concert. And blindness and deafness are not physical only.
A deaf person can't participate in listening to chimes and drums. Can't the mind, as well as the body, experience deafness and blindness?
or a deaf man to listen to bells and drums. And blindness and deafness are not confined to the body alone -
nor the deaf of the sound of bells and drums. But is it only the bodily senses of which deafness and blindness can be predicated?
夫知亦有之。是其言也，猶 時女也。
O conhecimento também sofre os mesmos males. Essas palavras têm uma espécie de sutileza feminina, o segredo está nas entrelinhas.
There is blindness and deafness of the mind. His words are like the unspoiled virgin.
So, knowledge can be affected that way as well. Those words of his seem to have a gentle feminine approach.
the understanding has them too, as your words just now have shown.
There is also a similar defect in the intelligence; and of this your words supply an illustration in yourself.
之人也，之德也，將旁礡萬物，以為一。
Uma pessoa assim, com essas virtudes, põe-se em meio aos seres, unindo-os.
The good influence of such a man with such a character fills all creation.
A person like that, with those virtues, would side with all living creatures - seeing them as all the same.
This man, with this virtue of his, is about to embrace the ten thousand things and roll them into one.
That man, with those attributes, though all things were one mass of confusion,
世蘄乎亂，孰弊弊焉以天下為事！
O mundo implora em meio ao caos, mas de quais problemas ela cuidaria?
Yet because a paltry generation cries for reform, you would have him busy himself about the details of an empire!
This generation thrives on disorder - abuse and manipulation are what matter in the world!
Though the age calls for reform, why should he wear himself out over the affairs of the world?
and he heard in that condition the whole world crying out to him to be rectified, would not have to address himself laboriously to the task, as if it were his business to rectify the world.
之人也，物莫之傷，大浸稽天而不溺，
Nenhum ser pode fazer-lhe mal, uma grande enchente não a afogaria,
"Objective existences cannot harm. In a flood which reached the sky, he would not be drowned.
No living thing would harm a person like that. A great flood sent down from the sky wouldn't drown him.
There is nothing that can harm this man. Though flood waters pile up to the sky, he will not drown.
Nothing could hurt that man; the greatest floods, reaching to the sky, could not drown him,
大旱，金石流，土山焦而不熱。
uma seca ou um vulcão poderiam fazer arder a terra e as montanhas, mas ela não se queimaria.
In a drought, though metals ran liquid and mountains were scorched up, he would not be hot.
A great flow of molten lava coming down from a mountain wouldn't burn him.
Though a great drought melts metal and stone and scorches the earth and hills, he will not be burned.
nor would he feel the fervour of the greatest heats melting metals and stones till they flowed, and scorching all the ground and hills.
是其塵垢粃糠，將猶陶鑄堯，舜者也，
Dos seus restos poderiam ser moldados um Yao ou um Shun,
Out of his very dust and siftings you might fashion two such men as Yao and Shun(6).
Even though his dust, dirt and debris could be used to make a model for Yao and Shun,
From his dust and leavings alone you could mold a Yao or a Shun!
From the dust and chaff of himself, he could still mould and fashion Yaos and Shuns -
孰肯以物為事！
de quais seres ela cuidaria?
And you would have him occupy himself with objectives!"
who would want to take on that job?
Why should he consent to bother about mere things?"
how should he be willing to occupy himself with things?'
宋人資章甫而適諸越，越人斷髮文身，無所用之。
Alguém de Song levou fitas e pulseiras para vender em Yue, mas o povo de Yue usava cabelos curtos e tatuagens, e não teve uso para seus produtos.
A man of the Sung State carried some ceremonial caps to the Yueh tribes for sale. But the men of Yu:eh used to cut off their hair and paint their bodies, so that they had no use for such things.
"A merchant from the state of Song brought some badges and medals which he thought could be useful for various purposes to the people in the state of Yue. The people from Yue shaved their heads and tattooed their bodies, so they had no place to put the badges.
A man of Sung who sold ceremonial hats made a trip to Yueh, but the Yueh people cut their hair short and tattoo their bodies and had no use for such things.
A man of Song, who dealt in the ceremonial caps (of Yin), went with them to Yue, the people of which cut off their hair and tattooed their bodies, so that they had no use for them.
堯治天下之民，平海內之政，往見四子藐姑射之山，
Yao governava, e o povo estava em paz em todo o continente. Saiu para ver os quatro mestres da montanha Miao Gu She,
The Emperor Yao ruled all under heaven and governed the affairs of the entire country. After he paid a visit to the four sages of the Miao-ku-yi Mountain,
Yao ruled all the people in the world and governed the four seas. He went to see the four respected Masters in the Miao Gu She mountains,
Yao brought order to the people of the world and directed the government of all within the seas. But he went to see the Four Masters of the faraway Ku-she Mountain,
Yao ruled the people of the kingdom, and maintained a perfect government within the four seas. Having gone to see the four (Perfect) Ones on the distant hill of Gu Ye,
汾水之陽，窅然喪其天下焉。」
do lado ensolarado do rio Fen, no fundo lamentava o estado do mundo."
he felt on his return to his capital at Fenyang that the empire existed for him no more.
in a remote and obscure area north of the Fen River. While he was there, he mourned for the rest of the world."
[and when he got home] north of the Fen River, he was dazed and had forgotten his kingdom there.
when (he returned to his capital) on the south of the Fen water, his throne appeared no more to his deep-sunk oblivious eyes.
惠子謂莊子曰：「魏王貽我大瓠之種，
Hui Zi disse a Zhuang Zi: "o rei Wei me deu sementes de uma grande cabaça,
Hueitse(7) said to Chuangtse, "The Prince of Wei gave me a seed of a large-sized kind of gourd.
Hui Zi said to Zhuangzi: "The King of Wei gave me the seeds from a huge gourd.
Hui Tzu10 said to Chuang Tzu, "The king of Wei gave me some seeds of a huge gourd.
Huizi told Zhuangzi, saying, 'The king of Wei sent me some seeds of a large calabash,
我樹之成而實五石，
eu as plantei e elas passaram de um metro.
I planted it, and it bore a fruit as big as a five bushel measure.
I managed to get the seeds to sprout, and the fruit on the plants grew to about seventeen cubic feet (about the size of a washing machine).
I planted them, and when they grew up, the fruit was big enough to hold five piculs.
which I sowed. The fruit, when fully grown, could contain five piculs (of anything).
以盛水漿，其堅不能自舉也。
Pensei em usá-las para guardar água ou cereais, mas ficaram muito pesadas e não podia carregá-las.
Now had I used this for holding liquids, it would have been too heavy to lift;
When they're filled with any liquid they're strong enough, but too heavy for me to pick up.
I tried using it for a water container, but it was so heavy I couldn't lift it.
I used it to contain water, but it was so heavy that I could not lift it by myself.
剖之以為瓢，則瓠落無所容。
Cortei algumas para fazer colheres, mas ficaram muito rasas e não serviram para nada.
and had I cut it in half for ladles, the ladles would have been too flat for such purpose.
I sliced through them trying to make ladles, but they ended up so shallow they wouldn't hold anything.
I split it in half to make dippers, but they were so large and unwieldy that I couldn't dip them into any thing.
I cut it in two to make the parts into drinking vessels; but the dried shells were too wide and unstable and would not hold (the liquor);
非不呺然大也，吾為其無用而掊之。」
Não é que as cabaças não fossem grandes, mas como não tinham utilidade alguma, eu as fiz em pedaços."
Certainly it was a huge thing, but I had no use for it and so broke it up."
It's not that they weren't impressive for their size, but I couldn't find any use for them, so I threw them away."
It's not that the gourds weren't fantastically big - but I decided they were no use and so I smashed them to pieces."
nothing but large useless things! Because of their uselessness I knocked them to pieces.'
莊子曰：「夫子固拙於用大矣。
Zhuang Zi disse: "Hui Zi, você é bem desajeitado quanto ao uso de coisas grandes.
"It was rather you did not know how to use large things," replied Chuangtse.
Zhuangzi replied: "Sir, you're very awkward when it comes to finding a use for large things.
Chuang Tzu said, "You certainly are dense when it comes to using big things!
Zhuangzi replied, 'You were indeed stupid, my master, in the use of what was large.
宋人有善為不龜手之藥者，
Uma família em Song tinha uma receita muito eficaz para tratar mãos rachadas.
"There was a man of Sung who had a recipe for salve for chapped hands,
There was a guy in Song who invented a salve that could cure chapped hands.
In Sung there was a man who was skilled at making a salve to prevent chapped hands,
There was a man of Song who was skilful at making a salve which kept the hands from getting chapped;
世世以洴澼絖為事。
Por gerações a usaram por trabalharem no branqueamento da seda.
his family having been silk-washers for generations.
For generations it was used by those who were employed at washing and bleaching silk.
and generation after generation his family made a living by bleaching silk in water.
and (his family) for generations had made the bleaching of cocoon-silk their business.
客聞之，請買其方百金。
Um viajante ouviu falar dela, e ofereceu cem peças de ouro para comprá-la.
A stranger who had heard of it came and offered him a hundred ounces of silver for this recipe;
A visitor heard about it, and asked to buy the recipe for a hundred pieces of gold.
A traveler heard about the salve and offered to buy the prescription for a hundred measures of gold.
A stranger heard of it, and proposed to buy the art of the preparation for a hundred ounces of silver.
聚族而謀曰：『我世世為洴澼絖，不過數金；
A família se reuniu e concluiu: 'por gerações trabalhamos no branqueamento da seda e não fizemos muito dinheiro;
whereupon he called together his clansmen and said, 'We have never made much money by silk-washing.
The people of the community got together to discuss the proposition and said: 'We've been washing and bleaching silk for generations, not getting more than a few pieces of gold for all our effort.
The man called everyone to a family council. `For generations we've been bleaching sills and we've never made more than a few measures of gold,' he said.
The kindred all came together, and considered the proposal. "We have," said they, "been bleaching cocoon-silk for generations, and have only gained a little money.
今一朝而鬻技百金，請與之。』
nesta manhã nos oferecem cem peças de ouro pela nossa técnica, que assim seja.'
Now, we can sell the recipe for a hundred ounces in a single day. Let the stranger have it.'
Now in one day we can sell this recipe for a hundred pieces of gold. Let's please give it to him.'
`Now, if we sell our secret, we can make a hundred measures in one morning. Let's let him have it!'
Now in one morning we can sell to this man our art for a hundred ounces - let him have it."
客得之，以說吳王。
O viajante a comprou e foi oferecê-la ao rei Wu.
"The stranger got the recipe, and went and had an interview with the Prince of Wu.
The visitor got it, and went to tell the King of Wu.
The traveler got the salve and introduced it to the king of Wu,
The stranger accordingly got it and went away with it to give counsel to the king of Wu,
越有難，吳王使之將。
Havia uma guerra com o povo de Yue, e o rei o nomeou comandante.
The Yueh State was in trouble, and the Prince of Wu sent a general
Since the state of Yue was having difficulties at the moment, the King of Wu made him a commander in the army.
who was having trouble with the state of Yueh. The king put the man in charge of his troops,
who was then engaged in hostilities with Yue. The king gave him the command of his fleet,
冬，與越人水戰，大敗越人，
No inverno travaram uma batalha naval, e o povo de Yue sofreu uma grande derrota.
to fight a naval battle with Yueh at the beginning of winter. The latter was totally defeated,
That winter they went into battle at sea with the people of the state of Yue, and utterly defeated Yue's armies,
and that winter they fought a naval battle with the men of Yueh and gave them a bad beating.11
and in the winter he had an engagement with that of Yue, on which he inflicted a great defeat,
裂地而封之。能不龜手一也，
O rei dividiu a terra conquistada e ofereceu um feudo ao comandante. Com uma técnica para não rachar as mãos,
and the stranger was rewarded with a piece of the King's territory. Thus, while the efficacy of the salve to cure chapped hands was in both cases the same,
so he was given a large piece of land in the conquered territory along with a title. The ability to prevent chapped hands is one thing.
A portion of the conquered territory was awarded to the man as a fief. The salve had the power to prevent chapped hands in either case;
and was invested with a portion of territory taken from Yue. The keeping the hands from getting chapped was the same in both cases;
或以封，或不免於洴澼絖，則所用之異也。
pode-se obter um feudo ou viver preso ao branqueamento da seda, apenas usando-a de forma diferente.
its applications were different. Here, it secured a title; there, the people remained silk-washers.
Perhaps it can be used to gain a title; perhaps it can be used by those who wash and clean silk. There are different ways it can be useful.
but one man used it to get a fief, while the other one never got beyond silk bleaching - because they used it in different ways.
but in the one case it led to the investiture (of the possessor of the salve), and in the other it had only enabled its owners to continue their bleaching. The difference of result was owing to the different use made of the art.
今子有五石之瓠，何不慮以為大樽而浮乎江湖，
Agora você tem cabaças de mais de um metro, como não pensou em transformá-las em barris e flutuar com elas nos rios e lagos?
"Now as to your five-bushel gourd, why did you not make a float of it, and float about over river and lake?
Now, you have gourds that measure about seventeen cubic feet. Why not consider them as huge vats in which you could float down rivers and lakes,
Now you had a gourd big enough to hold five piculs. Why didn't you think of making it into a great tub so you could go floating around the rivers and lakes,
Now you, Sir, had calabashes large enough to hold five piculs; why did you not think of making large bottle-gourds of them, by means of which you could have floated over rivers and lakes,
而憂其瓠落無所容？則夫子猶有蓬之心也夫！」
Ao invés disso, aborreceu-se porque elas não podiam conter nada! Parece que o senhor tem mato crescendo na sua cabeça!"
And you complain of its being too flat for holding things! I fear your mind is stuffy inside."
instead of worrying that they're too flat to contain anything? Well, sir, it seems that you've grown up with fluff in your brain!"
instead of worrying because it was too big and unwieldy to dip into things! Obviously you still have a lot of underbrush in your head!"
instead of giving yourself the sorrow of finding that they were useless for holding anything. Your mind, my master, would seem to have been closed against all intelligence!'
惠子謂莊子曰：「吾有大樹，人謂之樗。
Hui Zi disse a Zhuang Zi: "temos uma grande árvore que o povo chama Chu [Ailanthus altissima].
Hueitse said to Chuangtse, "I have a large tree, called the ailanthus.
Hui Zi said to Zhuangzi: "I have a large tree people call the Ailanthus.
Hui Tzu said to Chuang Tzu, "I have a big tree of the kind men call shu.
Huizi said to Zhuangzi, 'I have a large tree, which men call the Ailantus.
其大本擁腫而不中繩墨，
Seu tronco cheio de nós impede a fabricação de boas tábuas,
Its trunk is so irregular and knotty that it cannot be measured out for planks;
Its huge trunk is covered with so many knotty lumps that a carpenter's measuring tools couldn't find the middle of it.
Its trunk is too gnarled and bumpy to apply a measuring line to,
Its trunk swells out to a large size, but is not fit for a carpenter to apply his line to it;
其小枝卷曲而不中規矩，立之塗，匠者不 顧。
seus galhos tortuosos dificultam as medidas do carpinteiro, mesmo à beira da estrada, nenhum artesão se volta para olhá-la.
while its branches are so twisted that they cannot be cut out into discs or squares. It stands by the roadside, but no carpenter will look at it.
Its small branches are so bent that a carpenter's ruler couldn't measure them. It stands there spreading out in so many directions that a woodsman wouldn't even take notice of it.
its branches too bent and twisty to match up to a compass or square. You could stand it by the road and no carpenter would look at it twice.
its smaller branches are knotted and crooked, so that the disk and square cannot be used on them. Though planted on the wayside, a builder would not turn his head to look at it.
今子之言，大而無用，眾所同去也。」
Agora as suas palavras, grandes porém inúteis, todos concordam em ignorá-las."
Your words are like that tree -- big and useless, of no concern to the world."
Just now, sir, you used words that are so big and useless most people would ignore them."
Your words, too, are big and useless, and so everyone alike spurns them!"
Now your words, Sir, are great, but of no use - all unite in putting them away from them.'
莊子曰：「子獨不見狸狌乎？
Zhuang Zi respondeu: "o senhor nunca viu um gato selvagem?
"Have you never seen a wild cat," rejoined Chuangtse,
Zhuangzi replied: "Sir, haven't you ever watched a lone bobcat or weasel?
Chuang Tzu said, "Maybe you've never seen a wildcat or a weasel.
Zhuangzi replied, 'Have you never seen a wildcat or a weasel?
卑身而伏，以候敖者；東西跳梁，不避高下；
Aproxima-se rastejando, apenas para dar o bote; à esquerda e à direita ele salta, indo de alto a baixo na floresta;
"crouching down in wait for its prey? Right and left and high and low, it springs about,
It stays low to the ground, crouching down, waiting for something to unwittingly stroll by. Jumping up high in all directions, not being able to avoid what is above or below, preoccupied with a sense of invulnerability,
It crouches down and hides, watching for something to come along. It leaps and races east and west, not hesitating to go high or low -
There it lies, crouching and low, till the wanderer approaches; east and west it leaps about, avoiding neither what is high nor what is low,
中於機辟，死於罔罟。
apenas para ser pego e morrer na rede do caçador.
until it gets caught in a trap or dies in a snare.
it then gets snared and dies in a hunter's net.
until it falls into the trap and dies in the net.
till it is caught in a trap, or dies in a net.
今夫斄牛，其大若垂天 之雲。
Há também o iaque, grande como nuvens pendendo do céu.
On the other hand, there is the yak with its great huge body.
Then there's the adult yak, which seems to be as big as a cloud in the sky.
Then again there's the yak, big as a cloud covering the sky.
Again there is the Yak, so large that it is like a cloud hanging in the sky.
此能為大矣，而不能執鼠。
Mesmo tão grande, não consegue apanhar um rato.
It is big enough in all conscience, but it cannot catch mice.
It's really huge! Yet it can't even catch a mouse.
It certainly knows how to be big, though it doesn't know how to catch rats.
It is large indeed, but it cannot catch mice.
今子有大樹，患其無用，
Agora o senhor tem uma grande árvore, preocupa-se com sua inutilidade,
Now if you have a big tree and are at a loss what to do with it,
You, sir, have a large tree, and are worried that it's useless.
Now You have this big tree and you're distressed because it's useless.
You, Sir, have a large tree and are troubled because it is of no use -
何不樹之於無何有之鄉，廣莫之野，
por que não a planta no meio do nada, nas planícies amplas e selvagens,
why not plant it in the Village of Nowhere, in the great wilds,
Why not transplant the tree from your own neighborhood into the vast wilderness.
Why don't you plant it in Not-Even-Anything Village, or the field of Broad-and-Boundless,
why do you not plant it in a tract where there is nothing else, or in a wide and barren wild?
彷徨乎無為其側，逍遙乎寢臥其下？
sem dúvida poderia não fazer nada ao seu lado, isolado e sem preocupações dormir tranquilamente sob sua sombra?
where you might loiter idly by its side, and lie down in blissful repose beneath its shade?
There you could pace back and forth next to it while doing nothing. Without a care in the world, you could lie down under it and go to sleep.
relax and do nothing by its side, or lie down for a free and easy sleep under it?
There you might saunter idly by its side, or in the enjoyment of untroubled ease sleep beneath it.
不夭斤斧，物無害者，無所可 用，安所困苦哉！」
Um machado não a derrubaria, nenhum ser a perturbaria, por que a tranquila falta de utilidade o perturba tanto?
There it would be safe from the ax and from all other injury. For being of no use to others, what could worry its mind?"
Neither an ax nor hatchet would threaten its existence. It would be out of harm's way. What's truly useless should be able to get some peace and quiet!"
Axes will never shorten its life, nothing can ever harm it. If there's no use for it, how can it come to grief or pain?"
Neither bill nor axe would shorten its existence; there would be nothing to injure it. What is there in its uselessness to cause you distress?'
On Leveling All Things (Lin Yutang)
Theories on all things being equal (Nina Correa)
Discussion on Making All Things Equal (Burton Watson)
The Adjustment of Controversies (James Legge)
南郭子綦隱几而坐，仰天而噓，嗒焉似喪其耦。
Zi Qi de Nan Guo estava sentado a um canto, olhando para o céu e suspirando, como se lamentasse a perda de alguém.
Tsech'i of Nankuo sat leaning on a low table. Gazing up to heaven, he sighed and looked as though he had lost his mind.
Nan Guo Zi Qi (Mr. Intense of a Southern neighborhood) sat alone at his table, looking up at the sky and sighing. He seemed despondent, as though he'd lost an important part of himself.
TZU-CH'I OF SOUTH WALL sat leaning on his armrest, staring up at the sky and breathing - vacant and far away, as though he'd lost his companion.1
Nan-Guo Zi-Qi was seated, leaning forward on his stool. He was looking up to heaven and breathed gently, seeming to be in a trance, and to have lost all consciousness of any companion.
顏成子游立侍乎前，曰：
Zi You de Yan Cheng, seu discípulo, disse:
Yench'eng Tseyu, who was standing by him, exclaimed,
Yan Cheng Zi You (Mr. Image of a Successful Traveler) stood waiting patiently in front of him, then said:
Yen Ch'eng Tzu-yu, who was standing by his side in attendance, said,
(His disciple), Yan Cheng Zi-You, who was in attendance and standing before him, said,
「何居乎？形固可使如槁木，
"o que é isto? Pode o corpo ficar rígido como madeira morta,
"What are you thinking about that your body should become thus like dead wood,
"Who is it that's sitting here? Can a body really be made to resemble dead wood,
"What is this? Can you really make the body like a withered tree
'What is this? Can the body be made to become thus like a withered tree,
而心 固可使如死灰乎？
e a mente fixa como brasa apagada?
your mind like burnt-out cinders?
and a heart be made to resemble dying embers?
and the mind like dead ashes?
and the mind to become like slaked lime?
今之隱几者，非昔之隱几者也。」
Este sentado aqui agora não é o mesmo de antes."
Surely the man now leaning on the table is not he who was here just now."
Now this lone man sitting at his table isn't the same person who was sitting here a while ago."
The man leaning on the armrest now is not the one who leaned on it before!"
His appearance as he leans forward on the stool today is such as I never saw him have before in the same position.'
子綦曰：「偃，不亦善乎而問之也！
Zi Qi respondeu: "Yan, você faz bem em perguntar.
"My friend," replied Tsech'i, "your question is apposite.
Zi Qi said: "Sitting here, I didn't think it was good to question what was happening, but I'll come up with an answer!
Tzu-ch'i said, "You do well to ask the question, Yen.
Zi-Qi said, 'Yan, you do well to ask such a question,
今者吾喪我，汝知之乎？
Agora mesmo eu havia me perdido, você entende?
Today I have lost my Self.... Do you understand? ...
At this moment I lost myself - do you know what I mean?
Now I have lost myself. Do you understand that?
I had just now lost myself; but how should you understand it?
女聞人籟而未聞地籟，
Você pode ter ouvido a música humana, sem ter ouvido ainda a música da Terra;
Perhaps you only know the music of man, and not that of Earth.
You may have heard the music made by people, but not heard the music made by the earth.
You hear the piping of men, but you haven't heard the piping of earth.
You may have heard the notes of Man, but have not heard those of Earth;
女聞地籟而未聞天籟夫！」
pode ter ouvido a música da Terra, sem ter ouvido ainda a música do céu!"
Or even if you have heard the music of Earth, perhaps you have not heard the music of Heaven."
You may have heard the music made by the earth, but not heard the music made by the heavens."
Or if you've heard the piping of earth, you haven't heard the piping of Heaven!"
you may have heard the notes of Earth, but have not heard those of Heaven.'
子游曰：「敢問其方。」
Zi You disse: "ouso perguntar o que quer dizer?"
"Pray explain," said Tseyu.
Zi You replied: "I'd really appreciate it if you'd explain more about that."
Tzu-yu said, " May I venture to ask what this means?"
Zi-You said, 'I venture to ask from you a description of all these.'
子綦曰：「夫大塊噫氣，其名為風。
Zi Qi respondeu: "quando a grande Terra respira, nós chamamos vento.
"The breath of the universe," continued Tsech'i, "is called wind.
Zi Qi said: "When the Great Clod (the earth) belches vapors, it's called the wind.
Tzu-ch'i said, "The Great Clod belches out breath and its name is wind.
The reply was, 'When the breath of the Great Mass (of nature) comes strongly, it is called Wind.
是唯无作，作則萬竅怒呺。而獨不聞之翏翏乎？
Começa em silêncio, mas depois faz dez mil aberturas ecoarem furiosamente. Você nunca ouviu o barulho do vento?
At times, it is inactive. But when active, all crevices resound to its blast. Have you never listened to its deafening roar?
That's only the beginning. Then it proceeds to rage and make loud noises through all the valleys and holes on earth. Haven't you ever heard the sounds of the wind blowing?
So long as it doesn't come forth, nothing happens. But when it does, then ten thousand hollows begin crying wildly. Can't you hear them, long drawn out?
Sometimes it does not come so; but when it does, then from a myriad apertures there issues its excited noise; have you not heard it in a prolonged gale?
山林之畏佳，
Nas respeitáveis e belas florestas das montanhas,
"Caves and dells of hill and forest,
In the awesome elegant mountain forests
In the mountain forests that lash and sway,
Take the projecting bluff of a mountain forest -
大木百圍之竅穴，似鼻，似口，似耳，
nas centenas de buracos e aberturas ao redor das grandes árvores, como narizes, bocas, ouvidos,
hollows in huge trees of many a span in girth -- some are like nostrils, and some like mouths, and others like ears,
there are huge trees surrounded by crevices and caves which are like noses, like mouths, like ears,
there are huge trees a hundred spans around with hollows and openings like noses, like mouths, like ears,
in the great trees, a hundred spans round, the apertures and cavities are like the nostrils, or the mouth, or the ears;
似枅，似圈，似臼，似洼者，似污者；
como crateras, celas, cabaças, como canais, como fossas;
beam-sockets, goblets, mortars, or like pools and puddles.
like sockets, like goblets, like mortars, like canals, like sewers.
like jugs, like cups, like mortars, like rifts, like ruts.
now square, now round like a cup or a mortar; here like a wet footprint, and there like a large puddle.
激者，謞者，叱者，吸者，叫者，譹者，
borbulhando, zunindo, gritando, sugando, chamando, urrando,
And the wind goes rushing through them, like swirling torrents or singing arrows, bellowing, sousing, trilling, wailing,
Roaring, screeching, shouting, sucking, wailing, howling,
They roar like waves, whistle like arrows, screech, gasp, cry, wail,
(The sounds issuing from them are like) those of fretted water, of the arrowy whizz, of the stern command, of the inhaling of the breath, of the shout, of the gruff note,
宎者，咬者，前者唱于而隨者唱喁。
apitando, uivando, cantando pela frente e ofegando atrás.
roaring, purling, whistling in front and echoing behind,
whistling, growling, the headwinds sing "Yoooh!", and the tailwinds sing "Yaaah!"
moan, and howl, those in the lead calling out yeee!, those behind calling out yuuu!
of the deep wail, of the sad and piping note. The first notes are slight, and those that follow deeper, but in harmony with them.
泠風則小和，飄風則大和，
A brisa produz uma suave melodia; a ventania, uma grande orquestra,
now soft with the cool blow, now shrill with the whirlwind,
The soft winds contribute the undertones, and the strong winds contribute the overtones.
In a gentle breeze they answer faintly, but in a full gale the chorus is gigantic.
Gentle winds produce a small response; violent winds a great one.
厲風濟則眾竅為虛。
e quando o vento atroz sossega, a multidão de aberturas se aquieta.
until the tempest is past and silence reigns supreme.
The harsh winds blow through all the empty holes and caves.
And when the fierce wind has passed on, then all the hollows are empty again.
When the fierce gusts have passed away, all the apertures are empty (and still) -
而 獨不見之調調、之刁刁乎？」
Você nunca viu essa agitação, essa algazarra?
Have you never witnessed how the trees and objects shake and quake, and twist and twirl?"
Haven't you ever been an audience to this harmonious melody, to these peculiar sounding instruments?"
Have you never seen the tossing and trembling that goes on?"
have you not seen this in the bending and quivering of the branches and leaves?'
子游曰：「地籟則眾竅是已，
Zi You respondeu: "a música da Terra é feita pelas aberturas naturais,
"Well, then," inquired Tseyu, "since the music of Earth consists of hollows and apertures,
Zi You replied: "The music produced by the earth uses the many crevices and caves.
Tzu-yu said, "By the piping of earth, then, you mean simply [the sound of] these hollows,
Zi-You said, 'The notes of Earth then are simply those which come from its myriad apertures;
人籟則比竹是已。敢問天籟。」
a música humana pelas aberturas da flauta. Ouso perguntar sobre a música do céu."
and the music of man of pipes and flutes, of what consists the music of Heaven?"
The music produced by people uses various bamboo instruments. I'd appreciate it if you'd explain more about the music of the heavens."
and by the piping of man [the sound of] flutes and whistles. But may I ask about the piping of Heaven?"
and the notes of Man may just be compared to those which (are brought from the tubes of) bamboo- allow me to ask about the notes of Heaven.'
子綦曰：「夫吹萬不同，而使其自已也，咸其自取，
Zi Qi explicou: "sopra nos dez mil seres de forma diferente, de acordo com a sua própria natureza, cada qual seguindo a si próprio,
"The effect of the wind upon these various apertures," replied Tsech'i, "is not uniform, but the sounds are produced according to their individual capacities.
Zi Qi said: "It blows on each of the thousands of things differently, but makes each of them follow their own patterns. By themselves they all attain what's right for them,
Tzu-ch'i said, "Blowing on the ten thousand things in a different way, so that each can be itself - all take what they want for themselves,
Zi-Qi replied, 'Blowing the myriad differences, making them stop [proceed] of themselves, sealing their self-selecting -
怒者其誰邪！」
quem pode evitar?"
Who is it that agitates their breasts?
so is there anyone who'd really be able to enslave them?"
but who does the sounding?" 2
who is it that stirs it all up?'2
大知閑閑，小知閒閒；
O grande conhecimento é tranquilo, o pequeno conhecimento é inquieto;
"Great wisdom is generous; petty wisdom is contentious.
Great knowledge concentrates on what's close and vivid. Small knowledge concentrates on what's far away and obscure.
Great understanding is broad and unhurried; little understanding is cramped and busy.
Great knowledge is wide and comprehensive; small knowledge is partial and restricted.
大言炎炎，小言詹詹。
a grande fala é ardente, a pequena fala entediante.
Great speech is impassioned, small speech cantankerous.
Big talk is bright and flashy. Small talk is chattering and scattered.
Great words are clear and limpid;3 little words are shrill and quarrelsome.
Great speech is exact and complete; small speech is (merely) so much talk.
其寐也魂交，其覺也形開，
Atento ao espírito enquanto dorme, aberto às formas ao despertar,
"For whether the soul is locked in sleep or whether in waking hours the body moves,
When sleeping there's a connection with the spirit. When awake other shapes are revealed.
In sleep, men's spirits go visiting; in waking hours, their bodies hustle.
When we sleep, the soul communicates with (what is external to us); when we awake, the body is set free.
與接為構，日以心鬭。
presenciando e modificando o mundo, diariamente a mente disputa.
we are striving and struggling with the immediate circumstances.
Connecting and meeting together, each day our hearts and minds compete.
With everything they meet they become entangled. Day after day they use their minds in strife,
Our intercourse with others then leads to various activity, and daily there is the striving of mind with mind.
縵者，窖者，密者。
Questões simples, outras profundas, algumas secretas.
Some are easy-going and leisurely, some are deep and cunning, and some are secretive.
We may become apathetic, depressed and secretive.
sometimes grandiose, sometimes sly, sometimes petty.
There are hesitancies; deep difficulties; reservations;
小恐惴惴，大恐縵縵。
Aborrecidos por pequenos medos, paralisados por grandes temores.
Now we are frightened over petty fears, now disheartened and dismayed over some great terror.
Small fears create worry and concern. Big fears create apathy and seclusion.
Their little fears are mean and trembly; their great fears are stunned and overwhelming.
small apprehensions causing restless distress, and great apprehensions producing endless fears.
其發若機栝，其司是非之謂也；
Emitindo palavras certeiras como flechas, buscando arbitrar o certo e o errado;
Now the mind flies forth like an arrow from a cross-bow, to be the arbiter of right and wrong.
They shoot out like arrows from a crossbow, trying to take control of what they determine to be Right or Wrong.
They bound off like an arrow or a crossbow pellet, certain that they are the arbiters of right and wrong.
Where their utterances are like arrows from a bow, we have those who feel it their charge to pronounce what is right and what is wrong;
其留如詛盟，其守勝之謂也；
imóveis como um juramento, buscando alcançar a vitória;
Now it stays behind as if sworn to an oath, to hold on to what it has secured.
They cling to their position as though they had sworn before the gods, sure that they are holding on to victory.
where they are given out like the conditions of a covenant, we have those who maintain their views, determined to overcome.
其殺如秋冬，以言其日消也；
mas como o inverno que mata, suas palavras vão enfraquecendo dia a dia;
Then, as under autumn and winter's blight, comes gradual decay,
They kill as easily as autumn turns to winter, using words that vanish in the course of a day.
They fade like fall and winter - such is the way they dwindle day by day.
(The weakness of their arguments), like the decay (of things) in autumn and winter, shows the failing (of the minds of some) from day to day;
其溺之所為之，不可使復之也；
presos aos seus afazeres, sem poder voltar atrás;
and submerged in its own occupations, it keeps on running its course, never to return.
They indulge in their own motivated actions, not being able to turn away from them.
They drown in what they do - you cannot make them turn back.
or it is like their water which, once voided, cannot be gathered up again.
其厭也如緘，以言其老洫也；
seu cansaço se fixa, as palavras se esgotam;
Finally, worn out and imprisoned, it is choked up like an old drain,
Their disgust closes in on them, and they use words that have become as stagnant as sewer water.
They grow dark, as though sealed with seals - such are the excesses of their old age.
Then their ideas seem as if fast bound with cords, showing that the mind is become like an old and dry moat,
近死之心，莫使復陽也。
o coração se aproxima da morte, não pode mais voltar à vida.
and the failing mind shall not see light again(8).
Nearly dead in their hearts, nothing can cause them to return to seeing the bright side of things.
And when their minds draw near to death, nothing can restore them to the light.
and that it is nigh to death, and cannot be restored to vigour and brightness.
喜怒哀樂，慮嘆變慹，
Prazer e dor, lamento e alegria, angústias e arrependimento, indecisão e medo,
"Joy and anger, sorrow and happiness, worries and regrets, indecision and fears,
All they experience is happiness/anger, sorrow/pleasure, worry/distress, adaptability/restrictions,
Joy, anger, grief, delight, worry, regret, fickleness, inflexibility,
Joy and anger, sadness and pleasure, anticipation and regret, fickleness and fixedness,
姚佚啟態；樂出虛，蒸成菌。
vêm e vão se alternando; como a música que sai dos ocos, como o fungo na umidade.
come upon us by turns, with ever-changing moods, like music from the hollows, or like mushrooms from damp.
stress/laziness, openness/pretense. Enjoyment can arise from what was once empty, just like mushrooms can be produced by the vapors on the soil.
modesty, willfulness, candor, insolence - music from empty holes, mushrooms springing up in dampness,
vehemence and indolence, eagerness and tardiness;-- (all these moods), like music from an empty tube, or mushrooms from the warm moisture,
日夜相代乎前，而莫知其所萌。
Dia e noite se alternam à nossa frente, mas não sabemos de onde vêm.
Day and night they alternate within us, but we cannot tell whence they spring.
Day and night naturally follow each other, and no one knows how that happens.
day and night replacing each other before us, and no one knows where they sprout from.
day and night succeed to one another and come before us, and we do not know whence they sprout.
已乎已乎！
Deixe estar! É o bastante!
Alas! Alas!
Enough! Enough already!
Let it be! Let it be!
Let us stop! Let us stop!
旦暮得此，其所由以生乎！
O sol nasce e se põe, é o que temos, e é o que permite a vida!
Could we for a moment lay our finger upon their very Cause?
There's dawn, and there's sunset. They each have their place for creating life!
[It is enough that] morning and evening we have them, and they are the means by which we live.
Can we expect to find out suddenly how they are produced?
非彼無我，非我無所取。
Sem esses não haveria eu, sem o eu não haveria o que buscar.
"But for these emotions I should not be. Yet but for me, there would be no one to feel them.
There is no "other" without a "me." There is no "me" without something to grab hold of.
Without them we would not exist; without us they would have nothing to take hold of.
If there were not (the views of) another, I should not have mine; if there were not I (with my views), his would be uncalled for:
是亦近矣，而不知其所為使。
Estão próximos, mas não sabemos o que os aciona.
So far we can go; but we do not know by whose order they come into play.
That seems easy enough to understand, but if it's not understood there's no reason to do anything else.
This comes close to the matter. But I do not know what makes them the way they are.
-- this is nearly a true statement of the case, but we do not know what it is that makes it be so.
若有真宰，而特不得其眹。
Parece haver um governante, mas mal vemos seus pupilos.
It would seem there was a soul;(9) but the clue to its existence is wanting.
It might seem like there's some perfect truth, but what's special can't really be observed clearly.
It would seem as though they have some True Master, and yet I find no trace of him.
It might seem as if there would be a true Governor concerned in it, but we do not find any trace (of his presence and acting).
可行已信，而不見其形，有情而無形。
Podemos seguir seus efeitos, mas não vemos sua forma, tem efeitos mas não tem forma.
That it functions is credible enough, though we cannot see its form. Perhaps it has inner reality without outward form.
It's possible to have personal beliefs, but not to allow them take an actual form - to have feelings about things but not to create dogma around them.
He can act - that is certain. Yet I cannot see his form. He has identity but no form.
That such an One could act so I believe; but we do not see His form. He has affections, but He has no form.
百骸、九竅、六藏，賅而存焉，
Cem ossos, nove aberturas, seis vísceras, completas e funcionando!
"Take the human body with all its hundred bones, nine external cavities and six internal organs, all complete.
A hundred bones, nine openings and six organs complete our existence.
The hundred joints, the nine openings, the six organs, all come together and exist here [as my body].
Given the body, with its hundred parts, its nine openings, and its six viscera, all complete in their places,
吾誰與為親？
Temos alguma preferência?
Which part of it should I love best?
Which of those do we feel closest to?
But which part should I feel closest to?
which do I love the most?
汝皆說之乎？其有私焉？
Dizemos gostar de todas? Ou preferimos alguma?
Do you not cherish all equally, or have you a preference?
Do you express joy for all of them? Do you cherish one over another?
I should delight in all parts, you say? But there must be one I ought to favor more.
Do you love them all equally? or do you love some more than others?
如是皆有，為臣妾乎，
Como se dentre todas, algumas agissem como súditas!
Do these organs serve as servants of someone else?
Don't they all act as your servants?
If not, are they all of them mere servants?
Is it not the case that they all perform the part of your servants and waiting women?
其臣妾不足以相治乎。
Mas sendo todas súditas é suficiente para que se governem?
Since servants cannot govern themselves,
Are any of those servants capable enough to control one of the others?
But if they are all servants, then how can they keep order among themselves?
All of them being such, are they not incompetent to rule one another?
其遞相為君臣乎，
ou se revezam como líderes e súditas?
do they serve as master and servants by turn?
Do any of them give themselves over as a servant and accept another as their ruler?
Or do they take turns being lord and servant?
or do they take it in turns to be now ruler and now servants?
其有真君存焉。
Parece mesmo haver uma liderança!
Surely there is some soul which controls them all.
Does a truly perfect ruler exist among them?
It would seem as though there must be some True Lord among them.
There must be a true Ruler (among them)
如求得其情與不得，
Como querer encontrar sua essência e não alcançá-la,
"But whether or not we ascertain what is the true nature of this soul,
If we try to establish that kind of hierarchy,
But whether I succeed in discovering his identity or not,
whether by searching you can find out His character or not,
無益損乎其真。
ainda assim isso não muda sua essência.
it matters but little to the soul itself.
their working relationship would become useless and decrease to the point where nothing would work in perfect harmony.
it neither adds to nor detracts from his Truth.
there is neither advantage nor hurt, so far as the truth of His operation is concerned.
一受其成形，不亡以待盡。
Alguém recebe o seu corpo, não o perde até esgotá-lo.
For once coming into this material shape, it runs its course until it is exhausted.
Once we've received this body, we don't lose the use of it until we've exhausted it.
Once a man receives this fixed bodily form, he holds on to it, waiting for the end.
When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes.
與物相刃相靡，其行盡如馳，
Entregando-se às coisas detalhada e exaustivamente, seguindo até o fim como numa cavalgada,
To be harassed by the wear and tear of life,
Living things destroy each other and make waste of each other. They wear themselves out by galloping all over the place,
Sometimes clashing with things, sometimes bending before them, he runs his course like a galloping steed,
In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse
而莫之能止，不亦悲乎！
e ninguém consegue fazê-lo parar, isso não é uma pena?!
and to be driven along without possibility of arresting one's course, -- is not this pitiful indeed?
and nothing is able to stop them. Isn't that sad!
and nothing can stop him. Is he not pathetic?
which cannot be stopped - is it not sad?
終身役役而不見其成功，
A vida inteira labutar e labutar sem ver os frutos dessa labuta,
To labor without ceasing all life, and then, without living to enjoy the fruit,
After a whole life of battling and fighting, they still don't achieve the success they were reaching for.
Sweating and laboring to the end of his days and never seeing his accomplishment,
To be constantly toiling all one's lifetime, without seeing the fruit of one's labour,
苶然疲役而不知其所歸，
trabalhar duro até à exaustão e não colher os seus frutos,
To labor without ceasing all life, and then, without living to enjoy the fruit, worn out with labor, to depart, one knows not whither,
They've tired themselves out completely with all their battling, and still don't have a clue how to get out of it.
utterly exhausting himself and never knowing where to look for rest
and to be weary and worn out with his labour, without knowing where he is going to
可不哀邪！
podemos não lamentar?
-- is not this a just cause for grief?"
That's definitely something to be sad about!
- can you help pitying him?
- is it not a deplorable case?
人謂之不死，奚益？
As pessoas dizem que não é a morte, com que proveito?
"Men say there is no death -- to what avail?
What advantage is it for anyone to speak about Immortality?
I'm not dead yet! he says, but what good is that?
Men may say, 'But it is not death;' yet of what advantage is this?
其形化，其心與之然，
Sua forma muda, a mente naturalmente a segue,
The body decomposes, and the mind goes with it.
If their shape is so twisted that their minds can't make sense any more,
His body decays, his mind follows it
When the body is decomposed, the mind will be the same along with it
可不謂大哀乎？
podemos não chamar isso de lástima?
Is this not a great cause for sorrow?
that's really incredibly sad!
- can you deny that this is a great sorrow?
- must not the case be pronounced very deplorable?
人之生也，固若是芒乎！
A vida das pessoas, tão dura e pequena!
Can the world be so dull as not to see this?
Are people originally born with those kinds of ridiculous thoughts?
Man's life has always been a muddle like this.
Is the life of man indeed enveloped in such darkness?
其我獨芒，而人亦有不芒者乎！
Ou sou só eu que acho pequena? E há outros que não acham?
Or is it I alone who am dull, and others not so?"
Am I the only one who thinks that's ridiculous, or are there others who agree?
How could I be the only muddled one, and other men not muddled?
Is it I alone to whom it appears so? And does it not appear to be so to other men?
夫隨其成心而師之，
Alguém seguir sua mente formada e torná-la seu mestre,
Now if we are to be guided by our prejudices,
If it was meant for everyone to follow a teacher,
If a man follows the mind given him and makes it his teacher,
If we were to follow the judgments of the predetermined mind,
誰獨且無師乎？
quem ficaria sem um mestre?
who shall be without a guide?
would there be a single person who'd be without a teacher for a moment?
then who can be without a teacher?
who would be left alone and without a teacher?
奚必知代而心自取者有之？
Deve a mente ceder seu lugar e seguir outros como mestres?
What need to make comparisons of right and wrong with others? And if one is to follow one's own judgments according to his prejudices,
Does the quest for knowledge mean replacing one's true feelings with the teachings of someone else?
Why must you comprehend the process of change and form your mind on that basis before you can have a teacher?
Not only would it be so with those who know the sequences (of knowledge and feeling) and make their own selection among them,
愚者與有焉。
Até os tolos têm um mestre.
even the fools have them!
Fools tend to group together.
Even an idiot has his teacher.
but it would be so as well with the stupid and unthinking.
未成乎心而有是非，
Não ter a mente formada mas ter ideias de certo e errado,
But to form judgments of right and wrong without first having a mind at all
If you haven't yet succeeded in connecting with your own heart but have a sense of Right and Wrong,
But to fail to abide by this mind and still insist upon your rights and wrongs -
For one who has not this determined mind, to have his affirmations and negations
是今日適越而昔至也。
é como partir hoje para Yue e chegar lá no passado.
is like saying, "I left for Yueh today, and got there yesterday."
that's as silly as thinking you could set out for Yue today and arrive there yesterday.
this is like saying that you set off for Yueh today and got there yesterday.4
is like the case described in the saying, 'He went to Yue today, and arrived at it yesterday.'
是以無有為有。
É como dizer que existe o que não existe.
Or, it is like assuming something which does not exist to exist.
That would be like trying to make something out of nothing.
This is to claim that what doesn't exist exists.
It would be making what was not a fact to be a fact.
無有為有，雖有神禹，且不能知，
Dizer que existe o que não existe, nem mesmo o mítico Yu poderia saber,
The (illusions of) assuming something which does not exist to exist could not be fathomed even by the divine Yu;
To make something out of nothing - even the Great Yu wouldn't know how to do that.
If you claim that what doesn't exist exists, then even the holy sage Yu couldn't understand you,
But even the spirit-like Yu could not have known how to do this,
吾獨且柰何哉！
quanto mais eu!
how much less could we?
How could one as simple as me be able to follow those instructions!
much less a person like me!
and how should one like me be able to do it?
夫言非吹也。
As palavras não são o soprar do vento.
For speech is not mere blowing of breath.
Speaking isn't merely blowing wind out of our mouths.
Words are not just wind.
But speech is not like the blowing (of the wind);
言者有言，
As palavras têm significado,
It is intended to say some thing,
One who speaks is actually saying something.
Words have something to say.
the speaker has (a meaning in) his words.
其所言者特未定也。
mas há palavras vindas de mentes não formadas.
only what it is intended to say cannot yet be determined.
But what he's intending to say might seem really vague.
But if what they have to say is not fixed,
If, however, what he says, be indeterminate (as from a mind not made up),
果有言邪？其未嘗有言邪？
Essas têm significado? Ou não necessariamente têm significado?
So what's the point of speaking? What if there were no words?
then do they really say something? Or do they say nothing?
does he then really speak or not?
其以為異於鷇音，
Espera-se que sejam diferentes dos chamados de filhotes de pássaros,
Can we, or can we not, distinguish it from the chirping of young birds?
Speaking is thought to be different from the chirping of baby birds.
People suppose that words are different from the peeps of baby birds,
He thinks that his words are different from the chirpings of fledgelings;
亦有辯乎，其無辯乎？
elas também argumentam, ou não argumentam?
Is there speech indeed, or is there not?
Can words be used to clarify? Can they be used to confuse?
but is there any difference, or isn't there?
but is there any distinction between them or not?
道惡乎隱而有真偽？
Pode a Natureza ocultar-se a ponto de haver verdadeiro e falso?
How can Tao be obscured so that there should be a distinction of true and false?
How has Dao become so hidden that there is True and False?
What does the Way rely upon,5 that we have true and false?
But how can the Dao be so obscured, that there should be 'a True' and 'a False' in it?
言惡乎隱而有是非？
Podem as palavras ocultar-se a ponto de haver certo e errado?
How can speech be so obscured that there should be a distinction of right and wrong?(10)
How has speech become so hidden that there is Right and Wrong?
What do words rely upon, that we have right and wrong?
How can speech be so obscured that there should be 'the Right' and 'the Wrong' about them?
道惡乎往而不存？
Pode haver lugar onde a Natureza não exista?
Where can you go and find Tao not to exist?
Where is it that Dao doesn't exist?
How can the Way go away and not exist?
Where shall the Dao go to that it will not be found?
言惡乎存而不可？
Podem existir palavras inaceitáveis?
Where can you go and find that words cannot be proved?
Which words are there that shouldn't exist?
How can words exist and not be acceptable?
Where shall speech be found that it will be inappropriate?
道隱於小成，言隱於榮華。
A Natureza se oculta em pequenas formas, o significado se oculta em discursos pomposos.
Tao is obscured by our inadequate understanding, and words are obscured by flowery expressions.
Dao is hidden in small accomplishments. Words are hidden in grandiose speeches.
When the Way relies on little accomplishments and words rely on vain show,
Dao becomes obscured through the small comprehension (of the mind), and speech comes to be obscure through the vain-gloriousness (of the speaker).
故有儒、墨之是非，
Por isso há confucionistas e mohistas com seu certo e errado,
Hence the affirmations and denials of the Confucian and Motsean(11) schools,
Then we have the Confucian and Mohist ideas of Right and Wrong.
then we have the rights and wrongs of the Confucians and the Mo-ists.
So it is that we have the contentions between the Literati and the Mohists,
以是其所非，而非其所是。
o certo de um é errado para o outro, o errado de um é certo para o outro.
each denying what the other affirms and affirming what the other denies.
What one thinks is Right, the other thinks is Wrong. What one thinks is Wrong, the other thinks is Right.
What one calls right the other calls wrong; what one calls wrong the other calls right.
the one side affirming what the other denies, and vice versa.
欲是其所非而非其所是，
Buscando o certo no errado do outro e o errado no certo do outro,
Each denying what the other affirms and affirming what the other denies
In order to make Right into Wrong, and Wrong into Right -
But if we want to right their wrongs and wrong their rights,
If we would decide on their several affirmations and denials,
則莫若以明。
não é como usar a iluminação.
brings us only into confusion.
then you'd really have to be sharp-sighted.
then the best thing to use is clarity.
no plan is like bringing the (proper) light (of the mind) to bear on them.
物無非彼，物無非是。
As coisas ou são aquilo, ou são isso.
There is nothing which is not this; there is nothing which is not that.
Things are merely a That or a This.
Everything has its "that", everything has its "this".
All subjects may be looked at from (two points of view), from that and from this.
自彼則不見，自知則知之。
Olhando aquilo você não verá, mas verá se olhar a si mesmo.
What cannot be seen by what (the other person) can be known by myself.
If you look at something as a That, it can't be seen clearly. If you have knowledge of yourself, others can be understood.
From the point of view of "that" you cannot see it, but through understanding you can know it.
If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I know it.
故曰：彼出於是，是亦因彼。
Por isso é dito: Aquilo vem disso, isso também é causado por aquilo.
Hence I say, this emanates from that; that also derives from this.
Therefore, it's been said: "That stems from This, and This is also on account of That."
So I say, "that" comes out of "this" and "this" depends on "that" -
Hence it is said, 'That view comes from this; and this view is a consequence of that': -
彼是，方生之說也。
Isso e aquilo, dizemos que um vem do outro.
This is the theory of the interdependence of this and that (relativity of standards).
That and This make comparisons about life with their own theories.
which is to say that "this" and "that" give birth to each other.
which is the theory that that view and this (the opposite views) produce each the other.
雖然，方生方死，方死方生；
Contudo, a vida vem da morte, e a morte vem da vida;
Nevertheless, life arises from death, and vice versa.
So....... One may compare life to death, One may compare death to life;
But where there is birth there must be death; where there is death there must be birth.
Although it be so, there is affirmed now life and now death; now death and now life;
方可方不可，方不可方可；
a possibilidade vem da impossibilidade, a impossibilidade vem da possibilidade;
Possibility arises from impossibility, and vice versa.
One may compare what's suitable with what's not suitable; One may compare what's not suitable with what's suitable;
Where there is acceptability there must be unacceptability; where there is unacceptability there must be acceptability.
now the admissibility of a thing and now its inadmissibility; now its inadmissibility and now its admissibility.
因是因非，因非因是。
a afirmação vem da negação, a negação vem da afirmação.
Affirmation is based upon denial, and vice versa.
The reason there is Right is because there is Wrong, The reason there is Wrong is because there is Right.
Where there is recognition of right there must be recognition of wrong; where there is recognition of wrong there must be recognition of right.
(The disputants) now affirm and now deny; now deny and now affirm.
是以聖人不由，
Por isso o sensato não age assim,
Which being the case, the true sage rejects all distinctions,
Therefore, a wise person doesn't follow that course of reasoning,
Therefore the sage does not proceed in such a way,
Therefore the sagely man does not pursue this method,
而照之于天，亦因是也。
mas busca refletir o Cosmos, buscando também o seu "isso".
and takes his refuge in Heaven (Nature). For one may base it on this,
but reflects on what comes from the heavens, using this reasoning:
but illuminates all in the light of Heaven.6 He too recognizes a "this",
but views things in the light of (his) Heaven (-ly nature), and hence forms his judgment of what is right.
是亦彼也，彼亦是也。
O seu isso é também o seu aquilo, e seu aquilo é também o seu isso.
yet this is also that and that is also this.
This is also That. That is also This.
but a "this" which is also "that", a "that" which is also "this".
This view is the same as that, and that view is the same as this.
彼亦一是非，此亦一是非。
Aquilo também tem o seu certo e o seu errado, este também os tem.
This also has its 'right' and 'wrong', and that also has its 'right' and 'wrong'.
That has a set of Rights and a set of Wrongs. This has a set of Rights and a set of Wrongs.
His "that" has both a right and a wrong in it; his "this" too has both a right and a wrong in it.
But that view involves both a right and a wrong; and this view involves also a right and a wrong -
果且有彼是乎哉？果且無彼是乎哉？
Ele tem afinal aquilo e isso, ou não os tem?
Does then the distinction between this and that really exist or not?
Does that result in there still being a That and a This? Is the result that there is no longer a That and a This?
So, in fact, does he still have a "this" and "that"? Or does he in fact no longer have a "this" and "that"?
are there indeed, or are there not the two views, that and this?
彼是莫得其偶，謂之道樞。
Quando aquilo e isso não têm mais seus opostos, chamamos o eixo da Natureza.
When this (subjective) and that (objective) are both without their correlates, that is the very 'Axis of Tao'.
When That and This find nothing to keep them apart - that's referred to as the pivot of Dao.
A state in which "this" and "that" no longer find their opposites is called the hinge of the Way.
They have not found their point of correspondency which is called the pivot of the Dao.
樞始得其環中，以應無窮。
Quando o eixo se encontra no centro da roda, pode então reagir sem se esgotar.
And when that Axis passes through the center at which all Infinities converge,
Only when the pivot is in the middle of an unbroken ring can it respond endlessly.
When the hinge is fitted into the socket, it can respond endlessly.
As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views;
是亦一無窮，非亦一無窮也。
Incansavelmente respondendendo às afirmações e às negações.
affirmations and denials alike blend into the infinite One.
What's Right is part of the endless circle. What's Wrong is part of the endless circle.
Its right then is a single endlessness and its wrong too is a single endlessness.
without end to those affirming, and without end to those denying.
故曰「莫若以明」。
Por isso se diz: "nada é como usar a iluminação."
Hence it is said that there is nothing like using the Light.
That's why it's been said: "You really have to be sharp-sighted."
So, I say, the best thing to use is clarity.
Therefore I said, 'There is nothing like the proper light (of the mind)'.
以指喻指之非指，
Usar um dedo para demonstrar que um dedo não é um dedo
To take a finger in illustration of a finger not being a finger
To use a finger as a representation to show what's a finger and what's not a finger,
To use an attribute to show that attributes are not attributes
By means of a finger (of my own) to illustrate that the finger (of another) is not a finger
不若以非指喻指之非指也；
não é como usar algo que não seja um dedo, para demonstrar que um dedo não é um dedo;
is not so good as to take something which is not a finger to illustrate that a finger is not a finger.
isn't as good as using something that's not a finger as a representation of what's a finger and what's not a finger.
is not as good as using a non-attribute to show that attributes are not attributes.
is not so good a plan as to illustrate that it is not so by means of what is (acknowledged to be) not a finger;
以馬喻馬之非馬，
usar um cavalo para demonstrar que um cavalo não é um cavalo
To take a horse in illustration of a horse not being a horse
To use a horse as a representation to show what's a horse and what's not a horse,
To use a horse to show that a horse is not a horse
and by means of (what I call) a horse to illustrate that (what another calls) a horse is not so,
不若以非馬喻馬之非馬也。
não é como usar algo que não seja um cavalo, para demonstrar que um cavalo não é um cavalo.
is not so good as to take something which is not a horse to illustrate that a horse is not a horse(12).
isn't as good as using something that's not a horse as a representation of what's a horse and what's not a horse.
is not as good as using a non-horse to show that a horse is not a horse,7
is not so good a plan as to illustrate that it is not a horse, by means of what is (acknowledged to be) not a horse.
天地，一指也；萬物，一馬也。
O céu é um dedo, as dez mil coisas, um cavalo.
So with the universe which is but a finger, but a horse.
Heaven and earth are fingers. The ten thousand things are horses.
Heaven and earth are one attribute; the ten thousand things are one horse.
(All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse.
可乎可，不可乎不可。
O possível é o possível, o impossível, o impossível.
The possible is possible: the impossible is impossible.
What can, can. What can't, can't.
What is acceptable we call acceptable; what is unacceptable we call unacceptable.
Does a thing seem so to me? (I say that) it is so. Does it seem not so to me? (I say that) it is not so.
道行之而成，物謂之而然。
A Natureza segue isso e se completa, os seres mostram isso naturalmente.
Tao operates, and the given results follow; things receive names and are said to be what they are.
Go with Dao and there's success. Things that are spoken become so.
A road is made by people walking on it; things are so because they are called so.
A path is formed by (constant) treading on the ground. A thing is called by its name through the (constant) application of the name to it.
惡乎然？然於然。
Como é assim? Naturalmente sendo [ou "assim mesmo"].
Why are they so? They are said to be so!
How could it be so? What's so is so.
What makes them so? Making them so makes them so.
How is it so? It is so because it is so.
惡乎不然？不然於不然。
Como não é assim? Não sendo [ou "quando não é"].
Why are they not so? They are said to be not so!
How could it not be so? What's not so is not so.
What makes them not so? Making them not so makes them not so.
How is it not so? It is not so, because it is not so.
物固有所然，物固有所可。
os seres são como são, sendo assim têm suas possibilidades.
Things are so by themselves and have possibilities by themselves.
Things actually are somewhat so. Things actually somewhat can.
Things all must have that which is so; things all must have that which is acceptable.
Everything has its inherent character and its proper capability.
無物不然，無物不可。
Nenhum ser não é, nenhum ser não pode.
There is nothing which is not so and there is nothing which may not become so.
Without anything, nothing is so. Without anything, nothing can.
There is nothing that is not so, nothing that is not acceptable.
There is nothing which has not these.
故為是舉莛與楹，厲與西施，
Assim, defender a grama ou a coluna, a severidade ou a graça,
Therefore take, for instance, a twig and a pillar, or the ugly person and the great beauty,
Therefore, as to a small shoot of grass and a mighty pillar; an ugly ogre and Xi Shi (woman known as an acme of beauty),
For this reason, whether you point to a little stalk or a great pillar, a leper or the beautiful Hsi-shih,
Therefore, this being so, if we take a stalk of grain and a (large) pillar, a loathsome (leper) and (a beauty like) Xi Shi,
恢恑憰怪，道通為一。
o amistoso e o esquisito, a Natureza os interpreta|traduz como o mesmo [como um].
and all the strange and monstrous transformations. These are all leveled together by Tao.
what would stand out as unusual? Dao joins with all of them.
things ribald and shady or things grotesque and strange, the Way makes them all into one.
things large and things insecure, things crafty and things strange; they may in the light of the Dao all be reduced to the same category (of opinion about them).
其分也，成也；其成也，毀也。
O seu pequeno se completa, sua completude se acaba.
Division is the same as creation; creation is the same as destruction.
To differentiate between them brings a result, and that result is their destruction.
Their dividedness is their completeness; their completeness is their impairment.
It was separation that led to completion; from completion ensued dissolution.
凡物無成與毀，復通為一。
Para os seres comuns não há vitórias ou derrotas, pois se unem em um [estão juntos na unidade].
There is no such thing as creation or destruction, for these conditions are again leveled together into One.
Ordinary things are without differentiation and destruction, and since they can relate to each other, they unite.
No thing is either complete or impaired, but all are made into one again.
But all things, without regard to their completion and dissolution, may again be comprehended in their unity -
唯達者知通為一，
Quem alcança esse saber os reconhece como um,
Only the truly intelligent understand this principle of the leveling of all things into One.
Only someone with keen perception can find the unity in all things,
Only the man of far reaching vision knows how to make them into one.
it is only the far reaching in thought who know how to comprehend them in this unity.
為是不用而寓諸庸。
não faz uso das distinções, trata-os como ordinários|comuns.
They discard the distinctions and take refuge in the common and ordinary things.
not because of looking for their usefulness but by dwelling in the idea that everything is ordinary.
So he has no use [for categories], but relegates all to the constant.
This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views.
庸也者，用也；
o ordinário é útil;
From this wholeness,
What's ordinary is useful.
The constant is the useful;
These ordinary views are grounded on the use of things.
用也者，通也；
a utilidade é compreendida;
one comprehends,
What's useful makes connections.
the useful is the passable;
(The study of that) use leads to the comprehensive judgment,
通也者，得也。
a compreensão leva à espontaneidade.
and from comprehension, one to the Tao.
What makes connections gets a hold of something.
the passable is the successful;
and that judgment secures the success (of the inquiry).
適得而幾矣。因是已。
Buscar a espontaneidade e obtê-la. Aí se para.
There it stops.
Very few get hold of something they're content with.
and with success, all is accomplished. He relies upon this alone,
That success gained, we are near (to the object of our search), and there we stop.
已而不知其然，謂之道。
Para e não sabe o porquê, eis a Natureza.
To stop without knowing how it stops -- this is Tao.
When they stop without not knowing why they've done that, they're getting the gist of Dao.
relies upon it and does not know he is doing so. This is called the Way.
When we stop, and yet we do not know how it is so, we have what is called the Dao.
勞神明為一，而不知其同也，
Tentar unir as coisas, sem conhecer a sua unidade,
But to wear out one's intellect in an obstinate adherence to the individuality of things, not recognizing the fact that all things are One, --
To wear out your spirit and intelligence trying to unify everything without knowing they're already in harmony
But to wear out your brain trying to make things into one without realizing that they are all the same -
When we toil our spirits and intelligence, obstinately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others),
謂之朝三。何謂朝三？
é chamado três pela manhã. O que são três pela manhã?
that is called "Three in the Morning." What is "Three in the Morning?"
is called "three in the morning." What's meant by "three in the morning"?
this is called "three in the morning." What do I mean by "three in the morning"?
we have what is called 'In the morning three.' What is meant by that 'In the morning three?'
曰狙公賦芧，曰：
O criador de macacos, ao dar-lhes castanhas, disse:
A keeper of monkeys said with regard to their rations of nuts that
There was a monkey keeper who gave these instructions for feeding nuts to the monkeys:
When the monkey trainer was handing out acorns, he said,
A keeper of monkeys, in giving them out their acorns, (once) said,
「朝三而莫四。」
"Três pela manhã e quatro à noite."
each monkey was to have three in the morning and four at night.
"Give them three in the morning and four at night."
"You get three in the morning and four at night."
'In the morning I will give you three (measures) and in the evening four.'
眾狙皆怒。曰：「然則朝四而莫三。」
Os macacos ficaram todos furiosos. Disse: "então serão quatro pela manhã e três à noite."
At this the monkeys were very angry. Then the keeper said they might have four in the morning and three at night,
The monkeys were all outraged. So he said: "Okay, give them four in the morning and three at night."
This made all the monkeys furious. "Well, then," he said, "you get four in the morning and three at night."
This made them all angry, and he said, 'Very well. In the morning I will give you four and in the evening three.'
眾狙皆悅。名實未虧，
Os macacos todos ficaram satisfeitos. As realidades eram a mesma,
with which arrangement they were all well pleased. The actual number of nuts remained the same,
The monkeys were all happy. The amount they were fed didn't change,
The monkeys were all delighted. There was no change in the reality behind the words,
His two proposals were substantially the same,
而喜怒為用，亦因是也。
mas o gostar e o desgostar vieram de uma visão parcial.
but there was a difference owing to (subjective evaluations of) likes and dislikes. It also derives from this (principle of subjectivity).
but their reactions showing pleasure or anger got them what they wanted.
and yet the monkeys responded with joy and anger. Let them, if they want to.
but the result of the one was to make the creatures angry, and of the other to make them pleased - an illustration of the point I am insisting on.
是以聖人和之以是非，
Por isso as pessoas sensatas harmonizam o sim e o não,
Wherefore the true Sage brings all the contraries together
Therefore, a wise person finds harmony with Right and Wrong
So the sage harmonizes with both right and wrong
Therefore the sagely man brings together a dispute in its affirmations and denials,
而休乎天鈞，是之謂兩行。
e descansam|repousam nas regras celestiais, isso é chamado seguir os dois caminhos.
and rests in the natural Balance of Heaven. This is called (the principle of following) two courses (at once).
and relaxes with the equality of the heavens. This is called being able to adapt.
and rests in Heaven the Equalizer. This is called walking two roads.
and rests in the equal fashioning of Heaven. Both sides of the question are admissible.
古之人，其知有所至矣。
Os povos antigos tinham um conhecimento extremo.
The knowledge of the men of old had a limit.
Since ancient times people have been trying to extend their knowledge.
The understanding of the men of ancient times went a long way.
Among the men of old their knowledge reached the extreme point.
惡乎至？有以為未始有物者，
Quão extremo? Para eles, era como se as coisas não existissem,
When was the limit? It extended back to a period when matter did not exist.
In what way did they do that? First they believed that things did not really exist as separate entities.
How far did it go? To the point where some of them believed that things have never existed -
What was that extreme point? Some held that at first there was not anything.
至矣盡矣，不可以加矣。
era pois tão extremo, que nada podia ser acrescentado.
That was the extreme point to which their knowledge reached.
That was the extent of it and nothing more needed to be added.
so far, to the end, where nothing can be added.
This is the extreme point, the utmost point to which nothing can be added.
其次以為有物矣，而未始有封也。
Depois passaram a considerar que as coisas existiam, mas ainda não as distinguiam.
The second period was that of matter, but of matter unconditioned (undefined).
Next, they came up with a belief that there actually were separate things, but they didn't place any one thing above another.
Those at the next stage thought that things exist but recognized no boundaries among them.
A second class held that there was something, but without any responsive recognition of it (on the part of men).
其次以為有封焉，而未始有是非也。
Depois passaram a distinguir as coisas, mas não viam nelas certo e errado.
The third epoch saw matter conditioned (defined), but judgments of true and false were still unknown.
Then they came up with the belief that some things really were above others, but they hadn't made a determination of which things were Right and which were Wrong.
Those at the next stage thought there were boundaries but recognized no right and wrong.
A third class held that there was such recognition, but there had not begun to be any expression of different opinions about it.
是非之彰也，道之所以虧也。
Quando surgiram o certo e o errado, sua Natureza foi prejudicada.
When these appeared, Tao began to decline.
When they came to the conclusion that they could make a distinction between what was Right and what was Wrong, they really lost their way.
Because right and wrong appeared, the Way was injured,
It was through the definite expression of different opinions about it that there ensued injury to (the doctrine of) the Dao.
道之所以虧，愛之所以成。
Com o prejuízo da sua Natureza, gostos diferentes se formaram.
And with the decline of Tao, individual bias (subjectivity) arose.
Losing their way, they began to cherish their own accomplishments.
and because the Way was injured, love became complete.
It was this injury to the (doctrine of the) Dao which led to the formation of (partial) preferences.
果且有成與虧乎哉？果且無成與虧乎哉？
Mas de fato existem ou não existem formação e prejuízo?
Besides, did Tao really rise and decline?(13)
Could there really be any sense of accomplishment while one was so lost? Could there be no sense of accomplishment while one was so lost?
But do such things as completion and injury really exist, or do they not?
Was it indeed after such preferences were formed that the injury came? or did the injury precede the rise of such preferences?
有成與虧，故昭氏之鼓琴也；
Havendo formação e prejuízo, o Sr. Zhao tocava seu instrumento;
In the world of (apparent) rise and decline, the famous musician Chao Wen did play the string instrument;
Feeling a sense of accomplishment while lost, clansman Zhao (a famous musician) would play the zither.
There is such a thing as completion and injury - Mr. Chao playing the lute is an example.
If the injury arose after their formation, Zhao's method of playing on the lute was natural.
無成與虧，故昭氏之不鼓琴也。
sem formação ou prejuízo, o Sr. Zhao não tocava seu instrumento.
but in respect to the world without rise and decline, Chao Wen did not play the string instrument.
Not feeling a sense of accomplishment while lost, clansman Zhao wouldn't play the zither.
There is such a thing as no completion and no injury - Mr. Chao not playing the lute is an example.8
If the injury arose before their formation, there would have been no such playing on the lute as Zhao's.
昭文之鼓琴也，師曠之枝策也，
Zhao Wen tocava seu instrumento, mestre Kuang agitava sua batuta,
When Chao Wen stopped playing the string instrument, Shih K'uang (the music master) laid down his drum-stick (for keeping time),
Zhao Wen played the zither. Shi Kuang wielded his baton.
Chao Wen played the lute; Music Master K'uang waved his baton;
Zhao Wen's playing on the lute, Shi Kuang's indicating time with his staff,
惠子之據梧也，三子之知幾乎！
Hui Zi debruçava-se em sua escrivaninha, os três conheciam muito!
and Hueitse (the sophist) stopped arguing, they all understood the approach of Tao.
Hui Zi leaned against a shade tree. How much did these three gentlemen know?
Hui Tzu leaned on his desk. The knowledge of these three was close to perfection.
and Huizi's (giving his views), while leaning against a dryandra tree (were all extraordinary).
皆其盛者也，故載之末年。
Eram tão bons, cada um em sua arte, que a praticaram até o fim de seus dias.
These people are the best in their arts, and therefore known to posterity.
All of them were prosperous, so they were famous for the rest of their lives.
All were masters, and therefore their names have been handed down to later ages.
The knowledge of the three men (in their several arts) was nearly perfect, and therefore they practised them to the end of their lives.
唯其好之也，以異於彼，
Gostavam muito do que faziam, pois sentiam-se diferentes dos demais,
They each loved his art, and wanted to excel in his own line.
Each of them were so good at what they did that they acted like it was easy enough for anyone to have the ability to be as talented as they were.
Only in their likes they were different from him [the true sage].
They loved them because they were different from those of others.
其好之也，欲以明之彼。
gostavam tanto daquilo que quiseram ensinar aos outros.
And because they loved their arts, they wanted to make them known to others.
However, other people didn't have the same talents as they did, even though they had abilities in different areas.
What they liked, they tried to make clear.
They loved them and wished to make them known to others.
非所明而明之，故以堅白之昧終。
Tentaram ensinar o que não podia ser ensinado, e assim chegaram à obscura discussão do "rígido" e do "branco".
But they were trying to teach what (in its nature) could not be known. Consequently Hueitse ended in the obscure discussions of the "hard" and "white";
So their determination to teach others was in vain and their talent died with them.
What he is not clear about, they tried to make clear, and so they ended in the foolishness of "hard" and "white."9
But as they could not be made clear, though they tried to make them so, they ended with the obscure (discussions) about 'the hard' and 'the white.'
而其子又以文之綸終，終身無成。
E seus filhos, tentando seguir o rumo dos pais, por toda a vida nada conseguiram.
and Chao Wen's son tried to learn to play the stringed instrument all his life and failed.
Furthermore, all of Wen's students kept fiddling with the strings for the rest of their lives, but in all that time they didn't accomplish anything.
Their sons, too, devoted all their lives to their fathers' 10 theories, but till their death never reached any completion.
And their sons, moreover, with all the threads of their fathers' compositions, yet to the end of their lives accomplished nothing.
若是而可謂成乎，雖我亦成也。
Se isso pode ser chamado sucesso, então eu também obtive sucesso.
If this may be called success, then I, too, have succeeded.
If that can be called an accomplishment, then I've also accomplished things.
Can these men be said to have attained completion? If so, then so have all the rest of us.
If they, proceeding in this way, could be said to have succeeded, then am I also successful;
若是而不可謂成乎，物與我無成也。
Se isso não pode ser chamado sucesso, nem eu nem ninguém mais obteve sucesso.
But if neither of them could be said to have succeeded, then neither I nor others have succeeded.
If that can't be called accomplishment, then neither I nor anyone else has accomplished anything.
Or can they not be said to have attained completion? If so, then neither we nor anything else have ever attained it.
if they cannot be pronounced successful, neither I nor any other can succeed.
是故滑疑之耀，聖人之所圖也。
Por isso os sensatos procuram suspeitar de sua glória.
Therefore the true Sage discards the light that dazzles
Therefore, slipping into doubt about what's dazzling, that's what a wise person uses as a map.
The torch of chaos and doubt - this is what the sage steers by.11
Therefore the scintillations of light from the midst of confusion and perplexity are indeed valued by the sagely man;
為是不用而寓諸庸，此之謂以明。
Não buscam utilidade, mas o ordinário, a isso chamamos usar a iluminação.
and takes refuge in the common and ordinary. Through this comes understanding.
Instead of looking for what's useful, but rather accepting that everything is simply ordinary, that's called really being sharp-sighted.
So he does not use things but relegates all to the constant. This is what it means to use clarity.
but not to use one's own views and to take his position on the ordinary views is what is called using the (proper) light.
今且有言於此，
Agora por exemplo há este dito,
Suppose here is a statement.
Nowadays there are all sorts of words.
Now I am going to make a statement here.
But here now are some other sayings -
不知其與是類乎？其與是不類乎？
que não sei a que categoria pertence ou não?
We do not know whether it belongs to one category or another.
There's no way to know which category they fit into.
I don't know whether it fits into the category of other people's statements or not.
I do not know whether they are of the same character as those which I have already given, or of a different character.
類與不類，相與為類，
Pertença ou não, isso já é em si uma categoria,
But if we put the different categories in one,
Maybe they don't fit into any category. One category may not fit in with another.
But whether it fits into their category or whether it doesn't, it obviously fits into some category.
they be of the same character or not when looked at along with them, they have a character of their own,
則與彼無以異矣。
que elimina as diferenças entre este e aquele.
then the differences of category cease to exist.
Grouped together, they might form a new category. If they were all grouped together, then there'd be no need for distinctions.
So in that respect it is no different from their statements.
which cannot be distinguished from the others.
雖然，請嘗言之。
De qualquer forma, deixe-me explicar com este dito.
However, I must explain.
Although that may be so, please check out these words.
However, let me try making my statement.
But though this be the case, let me try to explain myself.
有始也者，有未始有始也者，
Houve um início, e houve um início antes desse início,
If there was a beginning, then there was a time before that beginning,
There was a beginning. There has not yet been a beginning that began anything.
There is a beginning. There is a not yet beginning to be a beginning.
There was a beginning. There was a beginning before that beginning.
有未始有夫未始有始也者。
houve um início antes do início antes desse início.
and a time before the time which was before the time of that beginning.
There is a not yet beginning to be a not yet beginning to be a beginning.
There was a beginning previous to that beginning before there was the beginning.
有有也者，有無也者，
Houve a existência, houve a inexistência,
If there is existence, there must have been non-existence.
There is existence. There is non-existence.
There is being. There is nonbeing.
There was existence; there had been no existence.
有未始有無也者，
houve um início antes da inexistência,
And if there was a time when nothing existed,
Existence and non-existence have not yet begun.
There is a not yet beginning to be nonbeing.
There was no existence before the beginning of that no existence.
有未始有夫未始有無也者。
houve um início antes do início antes da inexistência.
then there must have been a time when even nothing did not exist.
There is no beginning to existence just as there is no beginning to non-existence.
There is a not yet beginning to be a not yet beginning to be nonbeing.
There was no existence previous to the no existence before there was the beginning of the no existence.
俄而有無矣，
E de repente existe a inexistência,
All of a sudden, nothing came into existence.
If after a while existence and non-existence came to an end,
Suddenly there is nonbeing.
If suddenly there was nonexistence,
而未知有無之果孰有孰無也。
não sabemos de fato se ela existe ou não.
Could one then really say whether it belongs to the category of existence or of non-existence?
then not knowing whether there actually was an existence or a non-existence, there'd be no point in determining what was existence and what was non-existence.
But I do not know, when it comes to nonbeing, which is really being and which is nonbeing.
we do not know whether it was really anything existing, or really not existing.
今我則已有謂矣，
Agora que eu já disse isso,
Even the very words I have just now uttered, --
Now that I've already made those statements,
Now I have just said something.
Now I have said what I have said,
而未知吾所謂之其果有謂乎，其果無謂乎？
não sei se o que eu disse quer dizer algo ou não?
I cannot say whether they say something or not.
I don't know if I've really said anything, or haven't said anything at all.
But I don't know whether what I have said has really said something or whether it hasn't said something.
but I do not know whether what I have said be really anything to the point or not.
天下莫大於秋豪之末，而大山為小；
Nada no mundo é maior que a ponta de um pêlo no outono, e a grande montanha é pequena;
There is nothing under the canopy of heaven greater than the tip of a bird's down in autumn, while the T'ai Mountain is small.
In the whole world there's nothing larger than the tip of an animal's hair, and a huge mountain is small.
There is nothing in the world bigger than the tip of an autumn hair, and Mount T'ai is tiny.
Under heaven there is nothing greater than the tip of an autumn down, and the Tai mountain is small.
莫壽乎殤子，而彭祖為夭。
ninguém viveu tanto quanto uma criança morta, e o Velho Peng morreu jovem.
Neither is there any longer life than that of a child cut off in infancy, while P'eng Tsu himself died young.
Nothing has a longer life than a stillborn child, and Peng Zu (a man who lived for eight hundred years) is young.
No one has lived longer than a dead child, and P'eng-tsu died young. 12
There is no one more long-lived than a child which dies prematurely, and Peng Zu did not live out his time.
天地與我並生，而萬物與我為一。
O mundo e eu nascemos juntos, e todos os seres comigo somos um.
The universe and I came into being together; I and everything therein are One.
The whole universe and I came into being together, and all living things are connected to me.
Heaven and earth were born at the same time I was, and the ten thousand things are one with me.
Heaven, Earth, and I were produced together, and all things and I are one.
既已為一矣，且得有言乎？
Já que chegamos à unidade, uma palavra pode ser acrescentada?
If then all things are One, what room is there for speech?
Since there's already this connection, what's the use of speaking about it?
We have already become one, so how can I say anything?
Since they are one, can there be speech about them?
既已謂之一矣，且得無言乎？
Já que chegamos à unidade, pode não haver espaço para palavras?
On the other hand, since I can say the word 'one' how can speech not exist?
Since that's all that can be said about this ultimate connection, can we stop talking about it?
But I have just said that we are one, so how can I not be saying something?
But since they are spoken of as one, must there not be room for speech?
一與言為二，二與一為三。
Um e a palavra são dois, dois e um são três.
If it does exist, we have One and speech -- two; and two and one -- three(14)
One together with words becomes two. These two (separately) with one (the two together) becomes three.
The one and what I said about it make two, and two and the original one make three.
One and Speech are two; two and one are three.
自此以往，巧歷不能得，
Se seguirmos assim, mesmo o mais experiente observador não chegará ao final,
from which point onwards even the best mathematicians will fail to reach (the ultimate);
Going forward with these calculations, even the cleverest mathematician couldn't reach the end,
If we go on this way, then even the cleverest mathematician can't tell where we'll end,
Going on from this (in our enumeration), the most skilful reckoner cannot reach (the end of the necessary numbers),
而況其凡乎！
e ainda menos à essência!
how much more then should ordinary people fail?
to say nothing of ordinary people!
much less an ordinary man.
and how much less can ordinary people do so!
故自無適有，以至於三，
Logo, se do nada chegamos a algo, e assim até três,
Hence, if from nothing you can proceed to something, and subsequently reach there [three?],
Therefore, if we proceed from nothing to something and arrive at three,
If by moving from nonbeing to being we get to three,
Therefore from non-existence we proceed to existence till we arrive at three;
而況自有適有乎！
onde podemos chegar partindo do que já existe!
it follows that it would be still easier if you were to start from something.
just imagine what would happen if we proceeded from something to something!
how far will we get if we move from being to being?
proceeding from existence to existence, to how many should we reach?
無適焉，因是已。
Melhor evitar fazer tanto, e nos satisfazer com o agora.
Since you cannot proceed, stop here.
Let's not proceed. Let's call it quits.
Better not to move, but to let things be!
Let us abjure such procedure, and simply rest here.
夫道未始有封，
A Natureza não faz distinções,
Now Tao by its very nature can never be defined.
As for Dao, there never were distinctions.
The Way has never known boundaries;
The Dao at first met with no responsive recognition.
言未始有常，
palavras não têm sentido preciso,
Speech by its very nature cannot express the absolute.
Words have never been consistent,
speech has no constancy.
Speech at first had no constant forms of expression.
為是而有畛也。
agir sobre as coisas tem limites.
Hence arise the distinctions.
so they definitely have limits.
But because of [the recognition of a] "this," there came to be boundaries.
Because of this there came the demarcations (of different views).
請言其畛：有左，有右，
Deixe-me nomeá-los: esquerda, direita,
Such distinctions are: "right" and "left",
I'd like to say something about those limits. There is Left; there is Right.
Let me tell you what the boundaries are. There is left, there is right,
Let me describe those demarcations: they are the Left and the Right;
有倫，有義，有分，有辯，
ordem, justiça, distinções, argumentos,
"relationship" and "duty", "division" and "discrimination",
There are personal ethics; there are societal mandates. There is detachment; there are debates.
there are theories, there are debates,13 there are divisions, there are discriminations,
the Relations and their Obligations; Classifications and their Distinctions;
有競，有爭，此之謂八德。
disputas, debates, esses são chamados as Oito Espontaneidades.
"emulation" and "contention". These are called the Eight Predicables.
There are conversations; there is one-upmanship. These are called the eight expressions of the heart.
there are emulations, and there are contentions. These are called the Eight Virtues.14
Emulations and Contentions. These are what are called 'the Eight Qualities.'
六合之外，聖人存而不論；
Fora dos limites do mundo, o sensato especula mas não teoriza;
Beyond the limits of the external world, the Sage knows that it exists, but does not talk about it.
What's outside the realm of this world, a wise person leaves open to doubt.
As to what is beyond the Six Realms,15 the sage admits its existence but does not theorize.
Outside the limits of the world of men, the sage occupies his thoughts, but does not discuss about anything;
六合之內，聖人論而不議。
dentro dos limites do mundo, o sensato teoriza mas não comenta.
Within the limits of the external world, the Sage talks but does not make comments.
What's inside the realm of this world, a wise person will discuss but won't come to definitive conclusions about any of it.
As to what is within the Six Realms, he theorizes but does not debate.
inside those limits he occupies his thoughts, but does not pass any judgments.
春秋經世，先王之志，
No clássico da primavera e outono, lemos as vontades dos primeiros reis,
With regard to the wisdom of the ancients, as embodied in the canon of Spring and Autumn,
About the ancient records of the first kings (historical events),
In the case of the Spring and Autumn,16 the record of the former kings of past ages,
In the Chun Qiu, which embraces the history of the former kings,
聖人議而不辯。
o sensato comenta mas não debate.
the Sage comments, but does not expound.
a wise person will come to their own conclusions, but not get into arguments over it.
the sage debates but does not discriminate.
the sage indicates his judgments, but does not argue (in vindication of them).
故分也者，有不分也；
Logo, há distinções feitas sem distinções;
And thus, among distinctions made, there are distinctions that cannot be made;
Therefore, even with detachment there is non-detachment.
So [I say] those who divide fail to divide;
Thus it is that he separates his characters from one another without appearing to do so,
辯也者，有不辯也。
argumentos feitos sem palavras.
among things expounded, there are things that cannot be expounded.
With disagreements, there are no arguments.
those who discriminate fail to discriminate.
and argues without the form of argument.
曰：何也？聖人懷之，
Perguntam: como é isso? O sensato acalenta seus pensamentos,
How can that be? it is asked. The true Sage keeps his knowledge within him,
One might ask: "How can that be?" A wise person holds on to what he believes,
What does this mean, you ask? The sage embraces things.
How does he do so? The sage cherishes his views in his own breast,
眾人辯之以相示也。
enquanto as pessoas comuns argumentam para aparecerem umas às outras.
while men in general set forth theirs in argument, in order to convince each other.
whereas everybody else argues trying to make their point.
Ordinary men discriminate among them and parade their discriminations before others.
while men generally state theirs argumentatively, to show them to others.
故曰：辯也者，有不見也。
Por isso se diz: Quem discute não enxerga.
And therefore it is said that one who argues does so because he cannot see certain points.
That's why it's been said: "Those who argue can't see past their own noses."
So I say, those who discriminate fail to see.
Hence we have the saying, 'Disputation is a proof of not seeing clearly.'
夫大道不稱，大辯不言，
A grande Natureza não tem nome, o grande argumento não usa palavras,
Now perfect Tao cannot be given a name. A perfect argument does not employ words.
Magnificent Dao makes no determinations. Magnificent arguments use no words.
The Great Way is not named; Great Discriminations are not spoken;
The Great Dao does not admit of being praised. The Great Argument does not require words.
大仁不仁，大廉不嗛，
a grande benevolência não parece benevolente, a grande honestidade não conta vantagem,
Perfect kindness does not concern itself with (individual acts of) kindness(15). Perfect integrity is not critical of others(16).
Magnificent compassion is not benevolent. Magnificent honesty doesn't mediate.
Great Benevolence is not benevolent; Great Modesty is not humble;
Great Benevolence is not (officiously) benevolent. Great Disinterestedness does not vaunt its humility.
大勇不忮。
a grande coragem não agride.
Perfect courage does not push itself forward.
Magnificent courage doesn't cause distress.
Great Daring does not attack.
Great Courage is not seen in stubborn bravery.
道昭而不道，言辯而不及，
A Natureza evidente não é toda a Natureza, palavras argumentativas não alcançam o ponto,
For the Tao which is manifest is not Tao. Speech which argues falls short of its aim.
Dao that is obvious is not Dao. Words used in arguments are futile.
If the Way is made clear, it is not the Way. If discriminations are put into words, they do not suffice.
The Dao that is displayed is not the Dao. Words that are argumentative do not reach the point.
仁常而不成，廉清而不信，
a benevolência frequente não alcança o que busca, a honestidade pura não desperta confiança,
Kindness which has fixed objects loses its scope. Integrity which is obvious is not believed in.
Consistent compassion is unsuccessful. Sincere honesty isn't believed.
If benevolence has a constant object, it cannot be universal.17 If modesty is fastidious, it cannot be trusted.
Benevolence that is constantly exercised does not accomplish its object. Disinterestedness that vaunts its purity is not genuine.
勇忮而不成。
a coragem agressiva não alcança o que busca.
Courage which pushes itself forward never accomplishes anything.
Courage which causes distress attains nothing.
If daring attacks, it cannot be complete.
Courage that is most stubborn is ineffectual.
五者园而幾向方矣。
Esses cinco são redondos, mas tendem a adquirir arestas.
These five are, as it were, round (mellow) with a strong bias towards squareness (sharpness).
Of these five, how many could be correctly followed?
These five are all round, but they tend toward the square.18
These five seem to be round (and complete), but they tend to become square (and immovable).
故知止其所不知，至矣。
Portanto, o conhecimento que conhece seus limites é o melhor.
Therefore that knowledge which stops at what it does not know, is the highest knowledge.
Therefore, one who knows when to stop at what they don't know has arrived.
Therefore understanding that rests in what it does not understand is the finest.
Therefore the knowledge that stops at what it does not know is the greatest.
孰知不言之辯，不道之道？
Quem sabe argumentar sem palavras, quem conhece a Natureza sem nome?
Who knows the argument which can be argued without words, and the Tao which does not declare itself as Tao?
Knowing how to argue without words and how to follow Dao without guideposts -
Who can understand discriminations that are not spoken, the Way that is not a way?
Who knows the argument that needs no words, and the Way that is not to be trodden?
若有能知，此之謂天府。
Quem tiver tal conhecimento pode ser chamado "governante do céu".
He who knows this may be said to enter the realm of the spirit (17).
it would seem like having the ability to really know something. That would be called self-sufficiency.
If he can understand this, he may be called the Reservoir of Heaven.
He who is able to know this has what is called 'The Heavenly Treasure-house.'
注焉而不滿，酌焉而不竭，
Preencha-o sem que se torne cheio, utilize-o sem que se esvazie,
To be poured into without becoming full, and pour out without becoming empty,
Poured into, yet not filled up. Flushed out, yet not emptied.
Pour into it and it is never full, dip from it and it never runs dry,
He may pour into it without its being filled; he may pour from it without its being exhausted;
而不知其所由來，此之謂葆光。
e não sabendo de onde tudo isso vem, pode ser chamado brilho oculto.
without knowing how this is brought about, -- this is the art of "Concealing the Light."
Not knowing the place from which anything arises - this would be called preserving a bright light in the darkness.
and yet it does not know where the supply, comes from. This is called the Shaded Light.19
and all the while he does not know whence (the supply) comes. This is what is called 'The Store of Light.'
故昔者堯問於舜曰：
Assim, na Antiguidade Yao perguntou a Shun:
Of old, the Emperor Yao said to Shun,
A long time ago, Yao asked some questions of Shun (his prime minister), saying:
So it is that long ago Yao said to Shun,
Therefore of old Yao asked Shun, saying,
「我欲伐宗、膾、胥敖，
"Eu quero atacar Zong, Kuai e Xu Ao,
"I would smite the Tsungs, and the Kueis, and the Hsu:-aos.
"I want to attack the states of Zong, Kuai and Xu Ao.
"I want to attack the rulers of Tsung, K'uai, and Hsu-ao.
'I wish to smite (the rulers of) Zong, Kuai, and Xu-Ao.
南面而不釋然。其故何也？」
desde que sentei ao trono não esqueço essa ideia. O que acha disso?"
Since I have been on the throne, this has ever been on my mind. What do you think?"
Even though I'm sitting here on a throne with so much power, I still feel uncomfortable about it. What's causing me to feel this way?"
Even as I sit on my throne, this thought nags at me. Why is this?"
Even when standing in my court, I cannot get them out of my mind. How is it so?'
舜曰：「夫三子者，
Shun respondeu: "Esses três Estados
"These three States," replied Shun,
Shun replied: "The rulers of those three states
Shun replied, "These three rulers
Shun replied, 'Those three rulers live (in their little states)
猶存乎蓬艾之間。
vivem no meio da imensidão selvagem.
"lie in wild undeveloped regions.
are still living among cottontails and mugwort (undeveloped states and thus easily conquered).
are only little dwellers in the weeds and brush.
as if they were among the mugwort and other brushwood -
若不釋然，何哉？
Como pode não esquecer essa ideia?
Why can you not shake off this idea?
How could you not feel uncomfortable?
Why this nagging desire?
how is it that you cannot get them out of your mind?
昔者十日並出，萬物皆照，
Antigamente dez sois saíram, iluminando todos os seres,
Once upon a time, ten suns came out together, and all things were illuminated thereby.
A long time ago ten suns all came out at once. All living things were exposed by that brightness,
Long ago, ten suns came out all at once and the ten thousand things were all lighted up.
Formerly, ten suns came out together, and all things were illuminated by them;
而況德之進乎日者乎！」
mas a Espontaneidade, como brilha mais!"
How much greater should be the power of virtue which excels the suns?"
and now the message of your own heart is coming through to you as brightly as those suns!"
And how much greater is virtue than these suns!"20
how much should (your) virtue exceed (all) suns!'
齧缺問乎王倪曰：
Nie Que perguntou a Wang Ni:
Yeh Ch'u:eh asked Wang Yi, saying,
Nie Que (Cracked and Missing Teeth) asked of Wang Ni (Master of Bewilderment):
Nieh Ch'ueh asked Wang Ni,
Nie Que asked Wang Ni, saying,
「子知物之所同是乎？」
"Você sabe em que todos concordam?"
"Do you know for certain that all things are the same?"
"Do you know of anything that everyone would agree is Right?"
"Do you know what all things agree in calling right?"
'Do you know, Sir, what all creatures agree in approving and affirming?'
曰：「吾惡乎知之！」
Resposta: "Como eu poderia saber!
"How can I know?" answered Wang Yi.
Ni said: "How would I know that!"
"How would I know that?" said Wang Ni.
'How should I know it?' was the reply.
「子知子之所不知邪？」
"Você sabe aquilo que não sabe?"
"Do you know what you do not know?"
"Do you know what you don't know?"
"Do you know that you don't know it?"
'Do you know what it is that you do not know?' asked the other again,
曰：「吾惡乎知之！」
Resposta: "Como eu poderia saber!"
"How can I know!" replied Yeh Ch'u:eh.
"How would I know that!"
"How would I know that?"
and he got the same reply.
「然則物無知邪？」
"Então ninguém sabe?"
"But then does nobody know?"
"If that's true, then doesn't anyone know anything?"
"Then do things know nothing?"
He asked a third time, 'Then are all creatures thus without knowledge?'
曰：「吾惡乎知之！
Resposta: "Como eu poderia saber!
"How can I know?" said Wang Yi.
"How would I know that!
"How would I know that?
and Wang Ni answered as before, (adding however),
雖然，嘗試言之。
Porém, deixe-me tentar explicar.
"Nevertheless, I will try to tell you.
Nevertheless, I'll try to say something about it.
However, suppose I try saying something.
'Notwithstanding, I will try and explain my meaning.
庸詎知吾所謂知之非不知邪？
Como posso saber se, aquilo que acredito saber, eu de fato não sei?
How can it be known that what I call knowing is not really not knowing
How can I know if what I claim I know to be true is rejecting the idea that there is something I might not know?
What way do I have of knowing that if I say I know something I don't really not know it?
How do you know that when I say "I know it," I really (am showing that) I do not know it,
庸詎知吾所謂不知之非知邪？
Como posso saber se, aquilo que acredito não saber, eu de fato sei?
and that what I call not knowing is not really knowing?
How can I know if what I claim I don't know to be true is rejecting the idea that there is something I do know?
Or what way do I have of knowing that if I say I don't know something I don't really in fact know it?
and that when I say "I do not know it," I really am showing that I do know it.'
且吾嘗試問乎女：
Além disso, deixe-me perguntar:
Now I would ask you this,
Now let me ask you some questions.
Now let me ask you some questions.
And let me ask you some questions:
民溼寢則腰疾偏死，
Se uma pessoa dormir em um canto úmido, fica com dor nas costas e pode até morrer,
If a man sleeps in a damp place, he gets lumbago and dies.
If a person slept in a damp place, they'd get rheumatism in their backs and walk bent over.
If a man sleeps in a damp place, his back aches and he ends up half paralyzed,
'If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead;
鰌然乎哉？
mas isso acontece com as enguias?
But how about an eel?
Would it be the same for an eel?
but is this true of a loach?
but will it be so with an eel?
木處則惴慄恂懼，
Vivendo nas árvores, uma pessoa ficaria ansiosa e amedrontada,
And living up in a tree is precarious and trying to the nerves.
If a person lived in a tree, they'd tremble with fear and shake uncontrollably.
If he lives in a tree, he is terrified and shakes with fright,
If he be living in a tree, he will be frightened and all in a tremble;
猨猴然乎哉？
mas isso acontece com os macacos?
But how about monkeys?
Would it be the same for a monkey?
but is this true of a monkey?
but will it be so with a monkey?
三者孰知正處？
Desses três, quem conhece o lugar correto para se viver?
Of the man, the eel, and the monkey, whose habitat is the right one, absolutely?
Of those three, which knows the right place to make a home?
Of these three creatures, then, which one knows the proper place to live?
And does any one of the three know his right place?
民食芻豢，麋鹿食薦，
Pessoas comem animais domésticos, cervos comem grama,
Human beings feed on flesh, deer on grass,
People eat herbivorous animals. Elks and deer eat grass and hay.
Men eat the flesh of grass-fed and grain-fed animals, deer eat grass,
Men eat animals that have been fed on grain and grass; deer feed on the thick-set grass;
蝍且甘帶，鴟鴉耆鼠，
centopeias saboream pequenas cobras, corujas e corvos deliciam-se com ratos,
centipedes on little snakes, owls and crows on mice.
Centipedes taste sweet to snakes. Hawks and crows have a taste for mice.
centipedes find snakes tasty, and hawks and falcons relish mice.
centipedes enjoy small snakes; owls and crows delight in mice;
四者孰知正味？
desses quatro, quem conhece o alimento mais saboroso?
Of these four, whose is the right taste, absolutely?
Of those four, which knows what tastes best?
Of these four, which knows how food ought to taste?
but does any one of the four know the right taste?
猨，猵狙以為雌，
Macacos gostam de macacas,
Monkey mates with the dog-headed female ape,
Male monkeys find female monkeys attractive.
Monkeys pair with monkeys,
The dog-headed monkey finds its mate in the female gibbon;
麋與鹿交，鰌與魚游。
alces vivem em meio aos cervos, enguias nadam entre outros peixes.
the buck with the doe, eels consort with fishes,
Stags mate with does. Eels and fish mate in the water.
deer go out with deer, and fish play around with fish.
the elk and the axis deer cohabit; and the eel enjoys itself with other fishes.
毛嬙、麗姬，人之所美也，
Mao Qiang e Li Ji eram consideradas belas,
while men admire Mao Ch'iang and Li Chi,
Mao Qiang and Li Ji were considered beautiful by most people,
Men claim that Mao-ch'iang and Lady Li were beautiful,
Mao Qiang and Li Ji were accounted by men to be most beautiful,
魚見之深入，鳥見之高飛，
se peixes as vissem, nadariam para o fundo; se aves as vissem, voariam para o alto;
at the sight of whom fishes plunge deep down in the water, birds soar high in the air,
but when fish saw them they'd plunge deep into the water, and if birds saw them they'd soar high up into the sky,
but if fish saw them they would dive to the bottom of the stream, if birds saw them they would fly away,
but when fishes saw them, they dived deep in the water from them; when birds, they flew from them aloft;
麋鹿見之決驟。
se cervos as vissem, sairiam em disparada.
and deer hurry away.
and if deer saw them they'd gallop quickly away.
and if deer saw them they would break into a run.
and when deer saw them, they separated and fled away.
四者孰知天下之正色哉？
Desses quatro, quem conhece a verdadeira beleza do mundo?
Yet who shall say which is the correct standard of beauty?
Of those four, which knows the most about feminine attractiveness?
Of these four, which knows how to fix the standard of beauty for the world?
But did any of these four know which in the world is the right female attraction?
自我觀之，仁義之端，
Do meu ponto de vista, os princípios de benevolência e justiça
In my opinion, the doctrines of humanity and justice
From my point of view, the principles of benevolence and righteousness,
The way I see it, the rules of benevolence and righteousness
As I look at the matter, the first principles of benevolence and righteousness
是非之塗，樊然殽亂，
e os caminhos do certo e errado, estão todos misturados e confusos,
and the paths of right and wrong are so confused
and the ways of Right and Wrong are enmeshed in confusion and chaos.
and the paths of right and wrong are all hopelessly snarled and jumbled.
and the paths of approval and disapproval are inextricably mixed and confused together -
吾惡能知其辯！」
como podemos conhecer suas definições?
that it is impossible to know their contentions."
How would I be able to tell them apart!"
How could I know anything about such discriminations?"
how is it possible that I should know how to discriminate among them?'
齧缺曰：「子不知利害，
Nie Que respondeu: "Se o senhor não conhece o benéfico e o prejudicial,
"If you then," asked Yeh Ch'u:eh, "do not know what is good and bad,
Ni Que said: "If you don't know what's beneficial or harmful,
Nieh Ch'ueh said, "If you don't know what is profitable or harmful,
Nie Que said (further), 'Since you, Sir, do not know what is advantageous and what is hurtful,
則至人固不知利害乎？」
então as Pessoas Perfeitas também não os conhecem?"
is the Perfect Man equally without this knowledge?"
then a fully achieved person wouldn't know what's beneficial or harmful either!"
then does the Perfect Man likewise know nothing of such things?"
is the Perfect man also in the same way without the knowledge of them?'
王倪曰：「至人神矣：
Wang Ni respondeu: "Pessoas Perfeitas são como espíritos:
"The Perfect Man," answered Wang Yi, "is a spiritual being.
Wang Ni replied: "A fully achieved person is like a spirit!
Wang Ni replied, "The Perfect Man is godlike.
Wang Ni replied, 'The Perfect man is spirit-like.
大澤焚而不能熱，
os mares poderiam ferver e não sentiriam calor,
Were the ocean itself scorched up, he would not feel hot.
The great marshes could be set on fire, but she wouldn't feel hot.
Though the great swamps blaze, they cannot burn him;
Great lakes might be boiling about him, and he would not feel their heat;
河、漢沍而不能寒，
os rios poderiam congelar e não sentiriam frio,
Were the great rivers frozen hard, he would not feel cold.
The rivers in China could all freeze over, but she wouldn't feel cold.
though the great rivers freeze, they cannot chill him;
the He and the Han might be frozen up, and he would not feel the cold;
疾雷破山、風振海而不能驚。
tempestades poderiam destruir montanhas, ventos agitarem os oceanos e não sentiriam medo.
Were the mountains to be cleft by thunder, and the great deep to be thrown up by storm, he would not tremble with fear.
Thunder could suddenly echo through the mountains, wind could cause a tsunami in the ocean, but she wouldn't be startled.
though swift lightning splits the hills and howling gales shake the sea, they cannot frighten him.
the hurrying thunderbolts might split the mountains, and the wind shake the ocean, without being able to make him afraid.
若然者，乘雲氣，騎日月，
Tais pessoas montariam os ventos, dirigiriam o Sol e a Lua,
Thus, he would mount upon the clouds of heaven, and driving the sun and the moon before him,
A person like that could ride through the sky on the floating clouds, straddle the sun and moon,
A man like this rides the clouds and mist, straddles the sun and moon,
Being such, he mounts on the clouds of the air, rides on the sun and moon,
而遊乎四海之外。
e viajariam para além dos quatro mares.
pass beyond the limits of this mundane existence.
and travel beyond the four seas.
and wanders beyond the four seas.
and rambles at ease beyond the four seas.
死生无變於己，
Morte e vida não os afetariam,
Death and life have no more victory over him.
Neither death nor life can cause changes within her,
Even life and death have no effect on him,
Neither death nor life makes any change in him,
而況利害之端乎！」
quanto menos princípios de benefício e prejuízo!"
How much less should he concern himself with the distinctions of profit and loss?"
and there's little reason for her to even consider benefit or harm."
much less the rules of profit and loss!"
and how much less should the considerations of advantage and injury do so!'
瞿鵲子問乎長梧子曰：
Qu Que Zi perguntou a Chang Wu Zi:
Chu: Ch'iao addressed Ch'ang Wutse as follows:
Qu Que Zi (Mr. Startled Squawking Bird) asked of Chang Wu Zi (Mr. Full Grown Shade Tree):
Chu Ch'ueh-tzu said to Chang Wu-tzu,
Qu Quezi asked Chang Wuzi, saying,
「吾聞諸夫子，
"Eu ouvi Confúcio dizer,
"I heard Confucius say,
"I've heard my Master say
"I have heard Confucius say
'I heard the Master (speaking of such language as the following):
聖人不從事於務，
'os sensatos não se envolvem em negócios,
'The true Sage pays no heed to worldly affairs.
that a wise person is considered to be someone who doesn't get involved in a career.
that the sage does not work at anything,
"The sagely man does not occupy himself with worldly affairs.
不就利，不違害，
não buscam benefícios, não evitam prejuízos,
He neither seeks gain nor avoids injury.
They don't strive for profit, don't look to avoid bankruptcy,
does not pursue profit, does not dodge harm,
He does not put himself in the way of what is profitable, nor try to avoid what is hurtful;
不喜求，不緣道，
não gostam de pedir, não ficam à margem da Natureza,
He asks nothing at the hands of man and does not adhere to rigid rules of conduct.
don't find enjoyment in competition, and have no reason to get involved in those things.
does not enjoy being sought after, does not follow the Way,
he has no pleasure in seeking (for anything from any one); he does not care to be found in (any established) Way;
无謂有謂，有謂无謂，
dizem coisas sem dizer, falam sem nada falar,
Sometimes he says something without speaking and sometimes he speaks without saying anything.
There's no way to describe him, and any description of him is inadequate
says nothing yet says something, says something yet says nothing,
he speaks without speaking; he does not speak when he speaks;
而遊乎塵垢之外。
e seguem alheios às coisas do mundo.'
And so he roams beyond the limits of this mundane world.
since he travels outside the dust and dirt (troubles of everyday life).
and wanders beyond the dust and grime.
thus finding his enjoyment outside the dust and dirt (of the world)."
夫子以為孟浪之言，
Confúcio disse que essas são palavras precipitadas,
'These,' commented Confucius, 'are futile fantasies.'
My Master thinks that's a pretty hasty and impulsive way of looking at things,
Confucius himself regarded these as wild and flippant words,
The Master considered all this to be a shoreless flow of mere words,
而我以為妙道之行也。
mas eu acho que elas seguem a misteriosa Natureza.
But to me they are the embodiment of the most wonderful Tao.
but I think it's the way of moving with mysterious Dao.
though I believe they describe the working of the mysterious Way.
and I consider it to describe the course of the Mysterious Way -
吾子以為奚若？」
O que o senhor pensa?"
What is your opinion?"
How does it seem to you, my friend?"
What do you think of them?"
What do you, Sir, think of it?'
長梧子曰：「是黃帝之所聽熒也，
Chang Wu Zi respondeu: "Mesmo o Imperador Amarelo ficaria perplexo ao ouvir isso,
"These are things that perplexed even the Yellow Emperor," replied Ch'ang Wutse.
Chang Wu Zi said: "Upon hearing this, even the Yellow Emperor would be perplexed,
Chang Wu-tzu said, "Even the Yellow Emperor would be confused if he heard such words,
Chang Wuzi replied, 'The hearing of such words would have perplexed even Huang Di,
而丘也何足以知之！
o que poderia Confúcio saber a respeito!
"How should Confucius know?
so how could Qiu (Confucius) fully understand it!
so how could you expect Confucius to understand them?
and how should Qiu be competent to understand them?
且女亦大早計，
Além disso, você também está sendo precipitado,
You are going too far ahead.
As for you, you're getting way ahead of yourself.
What's more, you're too hasty in your own appraisal.
And you, moreover, are too hasty in forming your estimate (of their meaning).
見卵而求時夜，
vê um ovo e já procura o galo cantando,
When you see a hen's egg, you already expect to hear a cock crow.
You see an egg and can't wait for it to crow.
You see an egg and demand a crowing cock,
You see the egg, and (immediately) look out for the cock (that is to be hatched from it);
見彈而求鴞炙。
vê um tiro e já procura a ave assada.
When you see a sling, you are already expected to have broiled pigeon.
You see a crossbow and can't wait to have a bird roasting in the oven.
see a crossbow pellet and demand a roast dove.
you see the bow, and (immediately) look out for the dove (that is to be brought down by it) being roasted.
予嘗為女妄言之，
Deixe-me tentar lhe explicar de forma metafórica,
I will say a few words to you at random,
I'll give you some abstract words to savor,
I'm going to try speaking some reckless words
I will try to explain the thing to you in a rough way;
女以妄聽之，奚？
você escute metaforicamente, está certo?
and do you listen at random.
and you listen to them abstractly, okay?
and I want you to listen to them recklessly. How will that be?
do you in the same way listen to me.
旁日月，挾宇宙，
Ao lado do Sol e da Lua, guardando o Universo em seus braços,
"How does the Sage seat himself by the sun and moon, and hold the universe in his grasp?
"Trying to hold the outer edges of the sun and moon to restrain the whole universe;
The sage leans on the sun and moon, tucks the universe under his arm,
How could any one stand by the side of the sun and moon, and hold under his arm all space and all time?
為其脗合，置其滑涽，以隸相尊。
fazendo tudo coincidir, rejeitando o duvidoso, louvando os pequenos.
He blends everything into one harmonious whole, rejecting the confusion of this and that.
trying to become intimate with everything; trying to make sense out of what's evasive and chaotic;
merges himself with things, leaves the confusion and muddle as it is, and looks on slaves as exalted.
(Such language only means that the sagely man) keeps his mouth shut, and puts aside questions that are uncertain and dark; making his inferior capacities unite with him in honouring (the One Lord).
眾人役役，聖人愚芚，
A multidão trabalha com afinco, os sensatos parecem tolos,
Rank and precedence, which the vulgar sedulously cultivate, the Sage stolidly ignores,
trying to be subserviently respectful to others - everybody labors at those things. A wise person is foolishly childlike,
Ordinary men strain and struggle; the sage is stupid and blockish.
Men in general bustle about and toil; the sagely man seems stupid and to know nothing.
參萬歲而一成純。
vivendo uma longa vida de simplicidade.
amalgamating the disparities of ten thousand years into one pure mold.
participating in a long life because they've succeeded at connecting with simplicity.
He takes part in ten thousand ages and achieves simplicity in oneness.
He blends ten thousand years together in the one (conception of time);
萬物盡然，而以是相蘊。
Os dez mil seres buscam a própria essência, e assim se completam.
The universe itself, too, conserves and blends all in the same manner.
If all living things availed themselves of what they are, in that way they'd be beneficial to each other.
For him, all the ten thousand things are what they are, and thus they enfold each other.
the myriad things all pursue their spontaneous course, and they are all before him as doing so.
予惡乎知說生之非惑邪！
Como posso saber se o apego à vida não é uma ilusão!
"How do I know that love of life is not a delusion after all?
"How could I know that enjoyment of life isn't a delusion?
"How do I know that loving life is not a delusion?
How do I know that the love of life is not a delusion?
予惡乎知惡死之非弱喪而不知歸者邪！
Como posso saber se o medo da morte não é como alguém que saiu de casa e não sabe mais voltar!
How do I know but that he who dreads death is not as a child who has lost his way and does not know his way home?
How could I know that a dislike of death isn't like a simpering fledgling who doesn't know how to get back to his nest?
How do I know that in hating death I am not like a man who, having left home in his youth, has forgotten the way back?
and that the dislike of death is not like a young person's losing his way, and not knowing that he is (really) going home?
麗之姬，艾封人之子也。
Li Ji era filha do oficial de Ai.
"The Lady Li Chi was the daughter of the frontier officer of Ai.
Li Ji was the daughter of the border warden Ai.
"Lady Li was the daughter of the border guard of Ai.21
Li Ji was a daughter of the border Warden of Ai.
晉國之始得之也，
Quando foi raptada pelos soldados de Jin,
When the Duke of Chin first got her,
On her way to the state of Jin (to become a concubine for the king)
When she was first taken captive and brought to the state of Chin,
When (the ruler of) the state of Jin first got possession of her,
涕泣沾襟；
chorou até encharcar seu vestido;
she wept until the bosom of her dress was drenched with tears.
she wept to much that she soaked the front of her dress.
she wept until her tears drenched the collar of her robe.
she wept till the tears wetted all the front of her dress.
及其至於王所，
ao chegar no palácio real,
But when she came to the royal residence,
But when she arrived at the palace,
But later, when she went to live in the palace of the ruler,
But when she came to the place of the king,
與王同筐床，食芻豢，
compartilhou a cama e os aposentos do rei, comeu de sua farta mesa,
shared with the Duke his luxurious couch, and ate rich food,
shared with the king his luxurious bed, and ate the tender grain-fed meat at his table -
shared his couch with him, and ate the delicious meats of his table,
shared with him his luxurious couch, and ate his grain-and-grass-fed meat,
而後悔其泣也。
e arrependeu-se de ter chorado.
she repented of having wept.
then she regretted ever having cried.
she wondered why she had ever wept.
then she regretted that she had wept.
予惡乎知夫死者不悔其始之蘄生乎！
Como posso saber se os mortos não se arrependem de ter se agarrado tanto à vida!
How then do I know but that the dead may repent of having previously clung to life?
How could I know if the dead wouldn't repent their former craving for life!
How do I know that the dead do not wonder why they ever longed for life?
How do I know that the dead do not repent of their former craving for life?
夢飲酒者，旦而哭泣；
Quem sonha que bebe vinho pode acordar chorando;
"Those who dream of the banquet, wake to lamentation and sorrow.
"One who dreams of a drunken banquet wakes up in the morning weeping and sobbing.
"He who dreams of drinking wine may weep when morning comes;
Those who dream of (the pleasures of) drinking may in the morning wail and weep;
夢哭泣者，旦而田獵。
quem sonha que está chorando pode acordar e ir caçar.
Those who dream of lamentation and sorrow wake to join the hunt.
who dreams of weeping and sobbing wakes up in the morning and goes hunting.
he who dreams of weeping may in the morning go off to hunt.
those who dream of wailing and weeping may in the morning be going out to hunt.
方其夢也，不知其夢也。
Enquanto no sonho, não sabe que está sonhando.
While they dream, they do not know that they are dreaming.
While they're dreaming, they don't know they're dreaming.
While he is dreaming he does not know it is a dream,
When they were dreaming they did not know it was a dream;
夢之中又占其夢焉，
De dentro do sonho pode interpretar o próprio sonho,
Some will even interpret the very dream they are dreaming;
In the middle of a dream they might think they're actually a part of the dream,
and in his dream he may even try to interpret a dream.
in their dream they may even have tried to interpret it;
覺而後知其夢也。
mas só depois de acordar percebe que estava sonhando.
and only when they awake do they know it was a dream.
but when they wake up they realize it was just a dream.
Only after he wakes does he know it was a dream.
but when they awoke they knew that it was a dream.
且有大覺而後知此其大夢也，
E há o grande despertar, após o qual se descobre que isto é um grande sonho,
By and by comes the great awakening, and then we find out that this life is really a great dream.
After one has completely woken up they realize it was all just a big dream.
And someday there will be a great awakening when we know that this is all a great dream.
And there is the great awaking, after which we shall know that this life was a great dream.
而愚者自以為覺，
e há os tolos que acreditam estarem acordados,
Fools think they are awake now,
A fool believes himself to be awake,
Yet the stupid believe they are awake,
All the while, the stupid think they are awake,
竊竊然知之。
e secretamente julgam saber.
and flatter themselves they know --
inwardly and privately actually believing he knows who he really is.
busily and brightly assuming they understand things,
and with nice discrimination insist on their knowledge;
君乎，牧乎，固哉！
Governantes, pastores, convencidos!
this one is a prince, and that one is a shepherd. What narrowness of mind!
Princes! Paupers! Indeed!
calling this man ruler, that one herdsman - how dense!
now playing the part of rulers, and now of grooms. Bigoted was that Qiu!
丘也，與女皆夢也；
Confúcio e você, ambos estão sonhando;
Confucius and you are both dreams;
You and Qiu (Confucius) are both dreaming.
Confucius and you are both dreaming!
He and you are both dreaming.
予謂女夢，亦夢也。
eu que disse que vocês estão sonhando, também estou sonhando.
and I who say you are dreams -- I am but a dream myself.
When I call you a dreamer, I'm also a dreamer.
And when I say you are dreaming, I am dreaming, too.
I who say that you are dreaming am dreaming myself.
是其言也，其名為弔詭。
Essas palavras são chamadas de paradoxo.
This is a paradox.
As for what I've said, it could be called a flight of fancy.
Words like these will be labeled the Supreme Swindle.
These words seem very strange;
萬世之後，而一遇大聖知其解者，
Depois de milênios, pode haver um grande sábio que nos explique,
Tomorrow a Sage may arise to explain it; but that tomorrow will not be until ten thousand generations have gone by. Yet you may meet him around the corner.
If in all the generations to come we could meet up with someone who had such great wisdom that they knew how to explain all this,
Yet, after ten thousand generations, a great sage may appear who will know their meaning,
but if after ten thousand ages we once meet with a great sage who knows how to explain them,
是旦暮遇之也。
seria como o Sol nascente encontrar o Sol poente.
it would be like dawn and sunset occurring at the same time.
and it will still be as though he appeared with astonishing speed.
it will be as if we met him (unexpectedly) some morning or evening.
既使我與若辯矣，
Já que estamos nessa discussão,
"Granting that you and I argue.
"Suppose we have an argument with each other.
"Suppose you and I have had an argument.
Since you made me enter into this discussion with you,
若勝我，我不若勝，
se você me vencer, e eu não lhe vencer,
If you get the better of me, and not I of you,
If you beat me instead of me beating you,
If you have beaten me instead of my beating you,
if you have got the better of me and not I of you,
若果是也？我果非也邪？
quer dizer que você está certo? E eu errado?
are you necessarily right and I wrong?
are you necessarily Right and I'm Wrong?
then are you necessarily right and am I necessarily wrong?
are you indeed right, and I indeed wrong?
我勝若，若不吾勝，
Se eu lhe vencer, e você não me vencer,
Or if I get the better of you and not you of me,
If I beat you instead of you beating me,
If I have beaten you instead of your beating me,
If I have got the better of you and not you of me,
我果是也？而果非也邪？
quer dizer que eu estou certo? E você errado?
am I necessarily right and you wrong?
am I necessarily Right and you're Wrong?
then am I necessarily right and are you necessarily wrong?
am I indeed right and you indeed wrong?
其或是也，其或非也邪？
Estamos ambos parcialmente certos, ambos parcialmente errados?
Or are we both partly right and partly wrong?
Must one of us be Right, and the other Wrong?
Is one of us right and the other wrong?
Is the one of us right and the other wrong?
其俱是也，其俱非也邪？
Estamos ambos totalmente certos, ambos totalmente errados?
Or are we both wholly right and wholly wrong?
Could both of us be Right, and both of us be Wrong?
Are both of us right or are both of us wrong?
Are we both right or both wrong?
我與若不能相知也，
Eu e você não podemos chegar a um acordo,
You and I cannot know this,
Since neither of us can come to an agreement on that,
If you and I don't know the answer,
Since we cannot come to a mutual and common understanding,
則人固受其黮闇。
então as pessoas estão em uma completa escuridão.
and consequently we all live in darkness.
then other people would be impervious to our muddled ignorance.
then other people are bound to be even more in the dark.
men will certainly continue in darkness on the subject.
吾誰使正之？
Quem poderia nos esclarecer?
"Whom shall I ask as arbiter between us?
Should we ask someone else to decide who's Right?
Whom shall we get to decide what is right?
Whom shall I employ to adjudicate in the matter?
使同乎若者正之，
Se chamarmos alguém que concorda com você,
If I ask someone who takes your view,
What if we ask someone who agrees with you?
Shall we get someone who agrees with you to decide?
If I employ one who agrees with you,
既與若同矣，惡能正之！
por concordar com você, não poderia nos esclarecer.
he will side with you. How can such a one arbitrate between us?
Since he already agrees with you, how can he make the decision!
But if he already agrees with you, how can he decide fairly?
how can he, agreeing with you, do so correctly?
使同乎我者正之，既同乎我矣，惡能正之！
Se chamarmos alguém que concorda comigo, por concordar comigo, não poderia nos esclarecer.
If I ask someone who takes my view, he will side with me. How can such a one arbitrate between us?
What if we ask someone who agrees with me? Since he already agrees with me, how can he make the decision!
Shall we get someone who agrees with me? But if he already agrees with me, how can he decide?
And the same may be said, if I employ one who agrees with me.
使異乎我與若者正之，既異乎我與若矣，惡能正之！
Se chamarmos alguém que discorda de ambos, por discordar de ambos, não poderia nos esclarecer.
If I ask someone who differs from both of us, he will be equally unable to decide between us, since he differs from both of us.
What if we ask someone who disagrees with both of us? Since he already disagrees with both of us, how can he make the decision!
Shall we get someone who disagrees with both of us? But if he already disagrees with both of us, how can he decide?
It will be the same if I employ one who differs from us both
使同乎我與若者正之，既同乎我與若矣，惡能正之！
Se chamarmos alguém que concorda com ambos, por concordar com ambos, não poderia nos esclarecer.
And if I ask someone who agrees with both of us, he will be equally unable to decide between us, since he agrees with both of us.
What if we ask someone who agrees with both of us? Since he already agrees with both of us, how can he make the decision!
Shall we get someone who agrees with both of us? But if he already agrees with both of us, how can he decide?
or one who agrees with us both.
然則我與若與人俱不能相知也，
Portanto, eu, você e os demais não podemos chegar a um acordo,
Since then you and I and other men cannot decide,
Since that's so, then you and I and others wouldn't be able to come to any agreement.
Obviously, then, neither you nor I nor anyone else can decide for each other.
In this way I and you and those others would all not be able to come to a mutual understanding;
而待彼也邪？
devemos esperar outra pessoa?
how can we depend upon another?
Do we depend on other people's opinions?
Shall we wait for still another person?
and shall we then wait for that (great sage)? (We need not do so.)
何化聲之相待，若其不相待。
Lidar com vozes oscilantes é como não lidar com voz alguma.
The words of arguments are all relative;
"Each changing tone of sound might be waiting for another sound to reverberate with, or it might not seem to be waiting for anything,
"But waiting for one shifting voice [to pass judgment on] another is the same as waiting for none of them.22
To wait on others to learn how conflicting opinions are changed is simply like not so waiting at all.
和之以天倪，因之以曼衍，
Harmonize-as no horizonte, perceba sua longa evolução,
if we wish to reach the absolute, we must harmonize them by means of the unity of God, and follow their natural evolution,
but they're harmonized within the scope of the heavens. In that way they spread out gracefully
Harmonize them all with the Heavenly Equality, leave them to their endless changes,
The harmonising of them is to be found in the invisible operation of Heaven, and by following this on into the unlimited past.
所以窮年也。
gastando assim o tempo que lhe resta.
so that we may complete our allotted span of life.
then fade away after running their course.
and so live out your years.
It is by this method that we can complete our years (without our minds being disturbed).
謂和之以天倪？
O que significa 'harmonizá-las no horizonte'?
"But what is it to harmonize them by means of the unity of God?
What's meant by being 'harmonized within the scope of the heavens?'
What do I mean by harmonizing them with the Heavenly Equality?
What is meant by harmonising (conflicting opinions) in the invisible operation of Heaven?
曰：是不是，然不然。
Quer dizer: o certo pode não ser o certo, o óbvio pode não ser o óbvio.
It is this. The right may not be really right. What appears so may not be really so.
One could say: Right may not be Right; So may not be So.
Right is not right; so is not so.
There is the affirmation and the denial of it; and there is the assertion of an opinion and the rejection of it.
是若果是也，
Mesmo se o certo for certo,
Even if what is right is really right,
If Right was no different from Non-Right,
If right were really right,
If the affirmation be according to the reality of the fact,
則是之異乎不是也亦無辯；
sua diferença para o não certo não será mostrada por argumentos;
wherein it differs from wrong cannot be made plain by argument.
then there'd be no reason for arguments about what was Right and what was Non-Right.
it would differ so clearly from not right that there would be no need for argument.
it is certainly different from the denial of it - there can be no dispute about that.
然若果然也，
Mesmo se o óbvio for óbvio,
Even if what appears so is really so,
If So was no different from Non-So,
If so were really so,
If the assertion of an opinion be correct,
則然之異乎不然也亦無辯。
sua diferença para o não óbvio não será mostrada por argumentos.
wherein it differs from what is not so also cannot be made plain by argument.
then there'd be no reason for arguments about what was So and what was Non-So.
it would differ so clearly from not so that there would be no need for argument.
it is certainly different from its rejection - neither can there be any dispute about that.
忘年忘義，
Esqueça os anos, esqueça a justiça,
"Take no heed of time nor of right and wrong.
Forget the passage of time; forget righteousness.
Forget the years; forget distinctions.
Let us forget the lapse of time; let us forget the conflict of opinions.
振於無竟，故寓諸無竟。」
levante-se ao ilimitado, faça dele a sua casa."
Passing into the realm of the Infinite, take your final rest therein."
Vibrate with boundlessness. In that way totally dwell in boundlessness."
Leap into the boundless and make it your home!"
Let us make our appeal to the Infinite, and take up our position there.'
罔兩問景曰：
A penumbra perguntou à sombra:
The Penumbra said to the Umbra,
The penumbra asked the shadow:
Penumbra said to Shadow,
The Penumbra asked the Shadow, saying,
「曩子行，今子止，
"Antes você se movia, agora está parada,
"At one moment you move: at another you are at rest.
"A little while ago you moved, and now you've stopped.
"A little while ago you were walking and now you're standing still;
'Formerly you were walking on, and now you have stopped;
曩子坐，今子起，
antes estava sentada, agora se levanta,
At one moment you sit down: at another you get up.
A little while ago you sat down, and now you're standing up.
a little while ago you were sitting and now you're standing up.
formerly you were sitting, and now you have risen up -
何其無特操與？」
por que você é tão descontrolada?"
Why this instability of purpose?"
How can you act so irrationally?"
Why this lack of independent action?"
how is it that you are so without stability?'
景曰：「吾有待而然者邪！
A sombra respondeu: "Eu dependo dos movimentos de alguém!
"Perhaps I depend," replied the Umbra, "upon something which causes me to do as I do;
The shadow replied: "Do I have to depend on something else to be the way I am?
Shadow said, "Do I have to wait for something before I can be like this?
The Shadow replied, 'I wait for the movements of something else to do what I do,
吾所待又有待而然者邪！
E este alguém por sua vez depende de algum outro movimento!
and perhaps that something depends in turn upon something else which causes it to do as it does.
Does what I depend on also have to depend on something else to be what it is?
Does what I wait for also have to wait for something before it can be like this?
and that something else on which I wait waits further on another to do as it does.
吾待蛇蚹、蜩翼邪！
Dependo como a cobra de suas escamas, como a cigarra de suas asas!
Or perhaps my dependence is like (the unconscious movements) of a snake's scales or of a cicada's wings.
Is my dependence like a snake's on its scales or a cicada's on its wings?
Am I waiting for the scales of a snake or the wings of a cicada?
My waiting, is it for the scales of a snake, or the wings of a cicada?
惡識所以然？
Como posso saber por que sou assim?
How can I tell why I do one thing,
How can I know why I am so?
How do I know why it is so?
How should I know why I do one thing,
惡識所以不然？」
Como posso saber por que não seria assim?"
or why I do not do another?"
How can I know why I am not otherwise?" (Note: Penumbra: A space of partial illumination [as in an eclipse] between the perfect shadow on all sides and the full light. The luminous outline around a shadow.)
How do I know why it isn't so?" 23
or do not do another?'
昔者莊周夢為胡蝶，
Algum tempo atrás Zhuang Zhou sonhou que era uma borboleta,
Once upon a time, I, Chuang Chou (18), dreamt I was a butterfly,
A while ago I, Zhuang Zhou (Zhuangzi), dreamed I was a butterfly.
Once Chuang Chou dreamt he was a butterfly,
Formerly, I, Zhuang Zhou, dreamt that I was a butterfly,
栩栩然胡蝶也，
uma borboleta satisfeita,
fluttering hither and thither, to all intents and purposes a butterfly.
Happily absorbed in being a butterfly,
a butterfly flitting and fluttering around,
a butterfly flying about,
自喻適志與！
feliz por voar a seu gosto!
I was conscious only of my happiness as a butterfly,
I was thrilled to fly around and do what butterflies do.
happy with himself and doing as he pleased.
feeling that it was enjoying itself.
不知周也。
Não sabia que era Zhou.
unaware that I was Chou.
I didn't even know I was Zhou.
He didn't know he was Chuang Chou.
I did not know that it was Zhou.
俄然覺，則蘧蘧然周也。
De repente acordou, e percebeu que era Zhou.
Soon I awaked, and there I was, veritably myself again.
When I woke up, I suddenly found that I was Zhou.
Suddenly he woke up and there he was, solid and unmistakable Chuang Chou.
Suddenly I awoke, and was myself again, the veritable Zhou.
不知周之夢為胡蝶與，
Não sabia se era Zhou que sonhara ser borboleta,
Now I do not know whether I was then a man dreaming I was a butterfly,
I didn't know if I was Zhou dreaming I was a butterfly,
But he didn't know if he was Chuang Chou who had dreamt he was a butterfly,
I did not know whether it had formerly been Zhou dreaming that he was a butterfly,
胡蝶之夢為周與？
ou era uma borboleta sonhando ser Zhou?
or whether I am now a butterfly, dreaming I am a man.
or if I was a butterfly dreaming I was Zhou.
or a butterfly dreaming he was Chuang Chou.
or it was now a butterfly dreaming that it was Zhou.
周與胡蝶，則必有分矣。
Entre Zhou e uma borboleta, deve haver alguma diferença.
Between a man and a butterfly there is necessarily a distinction.
There must be something that separates Zhou from the butterfly.
Between Chuang Chou and a butterfly there must be some distinction!
But between Zhou and a butterfly there must be a difference.
此之謂物化。
Isto é chamado a transformação das coisas.
The transition is called the transformation of material things (19).
It's called metamorphosis.
This is called the Transformation of Things.
This is a case of what is called the Transformation of Things.
The Preservation of Life (Lin Yutang)
Opinions on Nurturing Life (Nina Correa)
The Secret of Caring for Life (Burton Watson)
Nourishing the Lord of Life (James Legge)
吾生也有涯，而知也無涯。
Nossa vida tem um limite, mas o conhecimento é ilimitado.
Human life is limited, but knowledge is limitless.
There are limits in our lives, but there are no limits to knowledge.
YOUR LIFE HAS A LIMIT but knowledge has none.
There is a limit to our life, but to knowledge there is no limit.
以有涯隨無涯，殆已；
Usar o limitado para buscar o ilimitado é perigoso;
To drive the limited in pursuit of the limitless is fatal;
Using what's limited to try to catch up with what's unlimited can only bring trouble.
If you use what is limited to pursue what has no limit, you will be in danger.
With what is limited to pursue after what is unlimited is a perilous thing;
已而為知者，殆而已矣。
conhecer isso e ainda buscar conhecimento, é realmente perigoso.
and to presume that one really knows is fatal indeed!
Someone who already thinks they're knowledgeable is really in trouble.
If you understand this and still strive for knowledge, you will be in danger for certain!
and when, knowing this, we still seek the increase of our knowledge, the peril cannot be averted.
為善無近名，為惡無近刑。
Fazer o bem e evitar a fama, fazer o mal e evitar a punição.
In doing good, avoid fame. In doing bad, avoid disgrace.
Acting with kindness doesn't necessarily bring warm responses. Acting badly doesn't necessarily bring punishment.
If you do good, stay away from fame. If you do evil, stay away from punishments.
There should not be the practice of what is good with any thought of the fame (which it will bring), nor of what is evil with any approximation to the punishment (which it will incur):
緣督以為經，
Seguindo o caminho do meio,
Pursue a middle course as your principle.
If you sort through for the strongest points fate has provided to you and set your course by them,
Follow the middle; go by what is constant,
an accordance with the Central Element (of our nature) is the regular way
可以保身，可以全生，
poderá proteger seu corpo, completar sua vida,
Thus you will guard your body from harm, preserve your life,
then your body can be protected, your life can be perfected,
and you can stay in one piece, keep yourself alive,
to preserve the body, to maintain the life,
可以養親，可以盡年。
cuidar das pessoas que ama, viver os seus devidos anos.
fulfill your duties by your parents, and live your allotted span of life.
your loved ones can be supported, and you can live out your natural life span.
look after your parents, and live out your years.
to nourish our parents, and to complete our term of years.
庖丁為文惠君解牛，
O cozinheiro Ding cortava um boi para o senhor Wen Hui,
Prince Huei's cook was cutting up a bullock.
Cook Ding was cutting up an ox for Lord Wen Hui (Kind Gentle Official).
Cook Ting was cutting up an ox for Lord Wen-hui.2
His cook was cutting up an ox for the ruler Wen Hui.
手之所觸，肩之所倚，
o toque de suas mãos, a inclinação dos ombros,
Every blow of his hand, every heave of his shoulders,
With his hands in place, his shoulders hunched,
At every touch of his hand, every heave of his shoulder,
Whenever he applied his hand, leaned forward with his shoulder,
足之所履，膝之所踦，
o apoio dos pés, o giro dos joelhos,
every tread of his foot, every thrust of his knee,
his foot thrust forward, and his knee bent -
every move of his feet, every thrust of his knee -
planted his foot, and employed the pressure of his knee,
砉然嚮然，奏刀騞然，莫不中音。
o som das fibras cortadas com precisão, tudo em perfeito ritmo.
every whshh of rent flesh, every chhk of the chopper, was in perfect rhythm,
every slice of meat fell in front of him as his knife seemed to hum a melody. With a steady rhythm, it didn't miss a beat.
zip! zoop! He slithered the knife along with a zing, and all was in perfect rhythm,
in the audible ripping off of the skin, and slicing operation of the knife, the sounds were all in regular cadence.
合於《桑林》之舞，
Como se dançasse a "dança da amoreira",
--like the dance of the Mulberry Grove,
It was equal to the dancing performed to the music of "The Mulberry Grove,"
as though he were performing the dance of the Mulberry Grove
Movements and sounds proceeded as in the dance of 'the Mulberry Forest'
乃中《經首》之會。
ou escutasse a música de "Jing Shou".
like the harmonious chords of Ching Shou.
and as skillful as the musicians playing "The Jing Shou."
or keeping time to the Ching-shou music.3
and the blended notes of the King Shou.'
文惠君曰：「譆！善哉！技蓋至此乎？」
O senhor Wen Hui disse: "Grande! Muito bom! Que talento é este!"
"Well done!" cried the Prince. "Yours is skill indeed!"
Lord Wen Hui said: "Oh, excellent! How did you come up with such a perfect technique?"
"Ah, this is marvelous!" said Lord Wen-hui. "Imagine skill reaching such heights!"
The ruler said, 'Ah! Admirable! That your art should have become so perfect!'
庖丁釋刀對曰：「臣之所好者道也，進乎技矣。
O cozinheiro Ding guardou a faca, respondendo: "Busco seguir bem a Natureza, que é muito superior ao talento.
"Sire," replied the cook laying down his chopper, "I have always devoted myself to Tao, which is higher than mere skill.
Cook Ding set down his knife and replied: "Your servant is fond of Dao, which advances techniques.
"What I care about is the Way, which goes beyond skill.
(Having finished his operation), the cook laid down his knife, and replied to the remark, 'What your servant loves is the method of the Dao, something in advance of any art.
始臣之解牛之時，所見无非牛者。
Quando comecei a cortar bois, apenas via o boi inteiro.
When I first began to cut up bullocks, I saw before me whole bullocks.
At the time when I first began as a butcher, all I could see was a whole ox.
When I first began cutting up oxen, all I could see was the ox itself.
When I first began to cut up an ox, I saw nothing but the (entire) carcase.
三年之後，未嘗見全牛也。
Depois de três anos, já não via mais o boi inteiro.
After three years' practice, I saw no more whole animals.
Three years later, I no longer saw the ox as a whole.
After three years I no longer saw the whole ox.
After three years I ceased to see it as a whole.
方今之時，臣以神遇，而不以目視，
Agora, encontro-o com o espírito, não o vejo com os olhos,
And now I work with my mind and not with my eye.
Nowadays, I sense with my spirit instead of looking with my eye.
And now - now I go at it by spirit and don't look with my eyes.
Now I deal with it in a spirit-like manner, and do not look at it with my eyes.
官知止而神欲行。
o corpo sabe parar e deixar o espírito seguir.
My mind works along without the control of the senses.
My brain knows when to stop and let my spirit take over.
Perception and understanding have come to a stop and spirit moves where it wants.
The use of my senses is discarded, and my spirit acts as it wills.
依乎天理，批大郤，導大窾，
Seguindo a lógica do tecido, desvio das grandes fibras, ataco os grandes buracos,
Falling back upon eternal principles, I glide through such great joints or cavities as there may be
Following the natural grain, noting the large gaps between the cartilage and observing the huge hollows -
I go along with the natural makeup, strike in the big hollows, guide the knife through the big openings,
Observing the natural lines, (my knife) slips through the great crevices and slides through the great cavities,
因其固然。
seguindo sua estrutura natural.
according to the natural constitution of the animal.
they already provide me with a map.
and follow things as they are.
taking advantage of the facilities thus presented.
技經肯綮之未嘗，而況大軱乎！
Evito as conexões membranosas, e ainda mais os grandes ossos!
I do not even touch the convolutions of muscle and tendon, still less attempt to cut through large bones.
When I come upon places where muscle and bone connect, that's the only time I need to be forceful!
So I never touch the smallest ligament or tendon, much less a main joint.
My art avoids the membranous ligatures, and much more the great bones.
良庖歲更刀，割也；
Um bom cozinheiro usa sua faca por um ano, porque ele corta;
"A good cook changes his chopper once a year, -- because he cuts.
A good cook changes his knife every year because he cuts.
"A good cook changes his knife once a year-because he cuts.
A good cook changes his knife every year; (it may have been injured) in cutting -
族庖月更刀，折也。
Um mau cozinheiro usa sua faca por um mês, porque ele golpeia.
An ordinary cook, one a month, -- because he hacks.
An ordinary cook changes his knife every month because he hacks.
A mediocre cook changes his knife once a month-because he hacks.
an ordinary cook changes his every month - (it may have been) broken.
今臣之刀十九年矣，所解數千牛矣，
Agora eu tenho esta faca há dezenove anos, já cortei milhares de bois com ela,
But I have had this chopper nineteen years, and although I have cut up many thousand bullocks,
I've had my knife for nineteen years, and I've butchered over a thousand oxen.
I've had this knife of mine for nineteen years and I've cut up thousands of oxen with it,
Now my knife has been in use for nineteen years; it has cut up several thousand oxen,
而刀刃若新發於硎。
e sua lâmina está como recém-amolada.
its edge is as if fresh from the whetstone.
It's as sharp now as it was when it was first honed.
and yet the blade is as good as though it had just come from the grindstone.
and yet its edge is as sharp as if it had newly come from the whetstone.
彼節者有間，而刀刃者无厚，
Porque as juntas têm cavidades, e a lâmina não tem espessura,
For at the joints there are always interstices, and the edge of a chopper being without thickness,
Each section of the ox has a gap, and the edge of my knife is narrower than that opening.
There are spaces between the joints, and the blade of the knife has really no thickness.
There are the interstices of the joints, and the edge of the knife has no (appreciable) thickness;
以无厚入有間，
colocando o sem espessura onde há cavidades,
it remains only to insert that which is without thickness into such an interstice.
Those are the gaps where I thrust my narrow blade.
If you insert what has no thickness into such spaces,
when that which is so thin enters where the interstice is,
恢恢乎其於遊刃必有餘地矣，
há espaço de sobra para mover a lâmina,
Indeed there is plenty of room for the blade to move about.
So wide are those places where I place my knife that there's lots of leeway.
then there's plenty of room - more than enough for the blade to play about it.
how easily it moves along! The blade has more than room enough.
是以十九年而刀刃若新發於硎。
é por isso que há dezenove anos a lâmina da faca está como recém-amolada.
It is thus that I have kept my chopper for nineteen years as though fresh from the whetstone.
That's why I've had this knife for nineteen years and it's still like new.
That's why after nineteen years the blade of my knife is still as good as when it first came from the grindstone.
雖然，每至於族，吾見其難為，
Contudo, sempre que encontro um problema, examino suas dificuldades,
"Nevertheless, when I come upon a knotty part which is difficult to tackle,
Nevertheless, every time I come to a dense spot, I look for its difficulties.
"However, whenever I come to a complicated place, I size up the difficulties,
Nevertheless, whenever I come to a complicated joint, and see that there will be some difficulty,
怵然為戒，視為止，行為遲。
com bastante cuidado, vejo onde parar, avanço devagar.
I am all caution. Fixing my eye on it, I stay my hand,
I proceed with caution and keep my guard up, considering when I should stop and when I should move slowly.
tell myself to watch out and be careful, keep my eyes on what I'm doing, work very slowly,
I proceed anxiously and with caution, not allowing my eyes to wander from the place, and moving my hand slowly.
動刀甚微，謋然已解，如土委地。
Mexo a faca bem de leve, e com um estalo separo a parte que cai como um torrão de terra.
and gently apply my blade, until with a hwah the part yields like earth crumbling to the ground.
I move the knife just a little bit and that part is quickly separated, like a clump of dirt shifting on the ground.
and move the knife with the greatest subtlety, until - flop! the whole thing comes apart like a clod of earth crumbling to the ground.
by a very slight movement of the knife, the part is quickly separated, and drops like (a clod of) earth to the ground.
提刀而立，為之四顧，
Segurando a faca permaneço de pé, olho ao redor,
Then I take out my chopper and stand up, and look around,
Then I lift up my knife and stand up straight, pausing to look at at all my work
I stand there holding the knife and look all around me,
Then standing up with the knife in my hand, I look all round,
為之躊躇滿志，善刀而藏之。」
com tranquila satisfação, limpo e embainho a faca."
and pause with an air of triumph. Then wiping my chopper, I put it carefully away."
until I'm satisfied with it. Then I properly clean my knife and stow it away."
completely satisfied and reluctant to move on, and then I wipe off the knife and put it away." 4
and in a leisurely manner, with an air of satisfaction, wipe it clean, and put it in its sheath.'
文惠君曰：「善哉！
O senhor Wen Hui disse: "Muito bom!
"Bravo!" cried the Prince.
Lord Wen Hui said: "Excellent!
"Excellent!" said Lord Wen-hui.
The ruler Wen Hui said, 'Excellent!
吾聞庖丁之言，得養生焉。」
Ouvi as palavras do cozinheiro Ding, e aprendi como cultivar a vida."
"From the words of this cook I have learned how to take care of my life."
What I've gotten from your words is how to nourish life."
"I have heard the words of Cook Ting and learned how to care for life!"
I have heard the words of my cook, and learned from them the nourishment of (our) life.'
公文軒見右師而驚曰：
Gong Wen Xuan viu o Mestre You, assustou-se e disse:
When Hsien, of the Kungwen family, beheld a certain official, he was horrified, and said,
When Gong Wen Xuan (Official Concealed Chariot) saw the Teacher of the Right, he was startled and said:
When Kung-wen Hsuan saw the Commander of the Right,5 he was startled and said,
When Gong-wen Xian saw the Master of the Left, he was startled, and said,
「是何人也？惡乎介也？
"Quem é esta pessoa? Como ele ficou só com uma perna?
"Who is that man? How came he to lose a leg?
"Who is that guy? Why is he so removed from the rest of us?
"What kind of man is this? How did he come to be footless?
'What sort of man is this? How is it he has but one foot?
天與，其人與？」
Isso é do céu, ou das pessoas?"
Is this the work of God, or of man?"
Is he more related to the heavens, or is he more related to people?"
Was it Heaven? Or was it man?"
Is it from Heaven? or from Man?'
曰：「天也，非人也。
A resposta: "Do céu, não das pessoas.
"Why, of course, it is the work of God, and not of man," was the reply.
"To the heavens, not to people.
"It was Heaven, not man," said the commander.
Then he added, 'It must be from Heaven, and not from Man.
天之生是使獨也，
O céu o fez diferente,
"God made this man one-legged.
The life the heavens has given him is what makes him appear so isolated.
"When Heaven gave me life, it saw to it that I would be one-footed.
Heaven's making of this man caused him to have but one foot.
人之貌有與也。
a aparência das pessoas as une.
The appearance of men is always balanced.
Most people try to act in ways that bring them approval from other people.
Men's looks are given to them.
In the person of man, each foot has its marrow.
以是知其天也，非人也。」
Por isso eu sei que foi o céu, e não as pessoas."
From this it is clear that God and not man made him what he is."
He prefers to have understanding of the heavens, not of people.
So I know this was the work of Heaven and not of man.
By this I know that his peculiarity is from Heaven, and not from Man.
澤雉十步一啄，
Um faisão do pântano dá dez passos para cada bicada,
A pheasant of the marshes may have to go ten steps to get a peck,
"A marsh pheasant will take ten steps to get one peck of food;
The swamp pheasant has to walk ten paces for one peck
A pheasant of the marshes has to take ten steps to pick up a mouthful of food,
百步一飲，
cem passos para beber água,
a hundred to get a drink.
a hundred steps to get one drink of water.
and a hundred paces for one drink,
and thirty steps to get a drink,
不蘄畜乎樊中。
e ainda assim não gostaria de ser mantido em uma gaiola.
Yet pheasants do not want to be fed in a cage.
It wouldn't stay in a cage if it was given unlimited amounts of food and water.
but it doesn't want to be kept in a cage.
but it does not seek to be nourished in a coop.
神雖王，不善也。
Seu espírito, ainda que tratado como um rei, não estaria feliz.
For although they might have less worries, they would not like it.
If it was treated like a god or a king, that would be bad for it."
Though you treat it like a king, its spirit won't be content."
Though its spirit would (there) enjoy a royal abundance, it does not think (such confinement) good.'
老聃死，秦失弔之，三號而出。
Quando Lao Dan morreu, Qin Shi foi ao funeral, berrou três vezes e saiu.
When Laotse died, Ch'in Yi went to the funeral. He uttered three yells and departed.
When Lao Dan (Lao Zi) died, Qin Shi mourned for him by uttering three howls and leaving.
When Lao Tan6 died, Chin Shih went to mourn for him; but after giving three cries, he left the room.
When Lao Dan died, Qin Shi went to condole (with his son), but after crying out three times, he came out.
弟子曰：「非夫子之友邪？」
Um discípulo perguntou: "O senhor não era amigo do mestre?"
A disciple asked him saying, "Were you not our Master's friend?"
A disciple asked: "Weren't you a friend of the Master?"
"Weren't you a friend of the Master?" asked Lao Tzu's disciples.
The disciples said to him, 'Were you not a friend of the Master?'
曰：「然。」
"Era" respondeu o outro.
"I was," replied Ch'in Yi.
"Yes, I was."
"Yes."
'I was,' he replied,
「然則弔焉若此，可乎？」
"Então lamentar assim, é apropriado?"
"And if so, do you consider that a sufficient expression of grief at his death?" added the disciple.
"If that's so, then can you really be comfortable mourning in this way?"
"And you think it's all right to mourn him this way?"
and they said, 'Is it proper then to offer your condolences merely as you have done?'
曰：「然。始也，吾以為其人也，而今非也。
A resposta: "Naturalmente. No início, achei que era um homem, agora não acho mais.
"I do," said Ch'in Yi. "I had thought he was a (mortal) man, but now I know that he was not.
"Yes, I can. At first I thought of him as a man, but now I don't.
"Yes," said Chin Shih. "At first I took him for a real man, but now I know he wasn't.
He said, 'It is. At first I thought he was the man of men, and now I do not think so.
向吾入而弔焉，有老者哭之，如哭其子；
Quando entrei para lamentar, os velhos choravam, como se chorassem seu filho;
When I went in to mourn, I found old persons weeping as if for their children,
When I went in to mourn, there were a lot of old people crying - as though they were crying for the loss of their own children.
A little while ago, when I went in to mourn, I found old men weeping for him as though they were weeping for a son,
When I entered a little ago and expressed my condolences, there were the old men wailing as if they had lost a son,
少者哭之，如哭其母。
os pequenos choravam, como se tivessem perdido a mãe.
young ones wailing as if for their mothers.
A few of them cried as though they were crying for the loss of their own mothers.
and young men weeping for him as though they were weeping for a mother.
and the young men wailing as if they had lost their mother.
彼其所以會之，必有不蘄言而言，不蘄哭而哭者。
essas pessoas se reuniram, algo havia que não queriam falar e falaram, não queriam chorar e choraram.
When these people meet, they must have said words on the occasion and shed tears without any intention.
Each of them, therefore, who came to assemble here wanted not to be alone while saying their words; not to be alone while crying their tears.
To have gathered a group like that, he must have done something to make them talk about him, though he didn't ask them to talk, or make them weep for him, though he didn't ask them to weep.
In his attracting and uniting them to himself in such a way there must have been that which made them involuntarily express their words (of condolence), and involuntarily wail, as they were doing.
是遁天倍情，
Isto é fugir das leis naturais e agarrar-se demais aos sentimentos.
(To cry thus at one's death) is to evade the natural principles (of life and death) and increase human attachments,
By trying to escape their many natural emotions,
This is to hide from Heaven, turn your back on the true state of affairs,
And this was a hiding from himself of his Heaven (-nature), and an excessive indulgence of his (human) feelings;
忘其所受，
esquecendo-se de onde recebemos a vida,
forgetting the source from which we receive this life.
they've forgotten they can endure their suffering.
and forget what you were born with.
a forgetting of what he had received (in being born);
古者謂之遁天之刑。
os antigos chamavam isto a penalidade por fugir das leis naturais.
The ancients called this 'evading the retribution of Heaven.'
The ancients called this trying to escape natural torment.
In the old days, this was called the crime of hiding from Heaven.
what the ancients called the punishment due to neglecting the Heaven (-nature).
適來，夫子時也；適去，夫子順也。
O mestre chegou no momento apropriado; quando foi hora de ir, obedeceu.
The Master came, because it was his time to be born; He went, because it was his time to go away.
When it was appropriate for him to come, the Master took that opportunity. When it was appropriate for him to leave, the Master submitted.
Your master happened to come because it was his time, and he happened to leave because things follow along.
When the Master came, it was at the proper time; when he went away, it was the simple sequence (of his coming).
安時而處順，哀樂不能入也，
Aceitando oportunidades e seguindo as leis da vida, o lamento não tem lugar,
Those who accept the natural course and sequence of things and live in obedience to it are beyond joy and sorrow.
By peacefully accepting the opportunity and later comfortably submitting, sorrow and happiness don't enter the picture.
If you are content with the time and willing to follow along, then grief and joy have no Way to enter in.
Quiet acquiescence in what happens at its proper time, and quietly submitting (to its ceasing) afford no occasion for grief or for joy.
古者謂是帝之縣解。」
os antigos chamavam isso de cortar os laços da dominação."
The ancients spoke of this as the emancipation from bondage.
In ancient times this was called dismissing the ruler from his earthly responsibilities."
In the old days, this was called being freed from the bonds of God.
The ancients described (death) as the loosening of the cord on which God suspended (the life).
指窮於為薪，
Não podemos apontar de onde vem,
The fingers may not be able to supply all the fuel,
If you keep pointing at stuff you'll become like firewood.
"Though the grease burns out of the torch,
What we can point to are the faggots that have been consumed;
火傳也，
mas o fogo é transmitido,
but the fire is transmitted,
The flame will keep burning you up
the fire passes on,
but the fire is transmitted (elsewhere),
不知其盡也。
e ninguém conhece o seu fim.
and we know not when it will come to an end."
and you won't know when it'll stop.
and no one knows where it ends." 7
and we know not that it is over and ended.
This Human World (Lin Yutang)
Relating to the Human World (Nina Correa)
In the World of Men (Burton Watson)
Man in the World, Associated with other Men (James Legge)
顏回見仲尼請行。曰：「奚之？」
Yan Hui se encontrou com Zhong Ni [Confúcio], pedindo-lhe para viajar. Zhong Ni disse: "Para onde vai?"
Yen huei (20) went to take leave of Confucius. "Whither are you bound?" asked the Master.
Yan Hui (a disciple of Confucius) went to see Zhong Ni (Confucius) and asked his permission to take a hiatus. "Where are you going?"
YEN HUI WENT TO SEE Confucius and asked permission to take a trip.1 "Where are you going?"
Yan Hui went to see Zhongni, and asked leave to take his departure. 'Where are you going to?' asked the Master.
曰：「將之衛。」曰：「奚為焉？」
Hui respondeu: "Para o Reino de Wei." E Zhong Ni: "Fazer o que lá?"
"I am going to the State of Wei," was the reply. "And what do you propose to do there?" continued Confucius.
"To the state of Wei." "What for?"
"I'm going to Wei." "What will you do there?"
'I will go to Wei' was the reply. 'And with what object?'
曰：「回聞衛君，其年壯，其行獨，
Hui: "Dizem que o rei de Wei, ainda jovem, age por conta própria,
"I hear," answered Yen Huei, "that the Prince of Wei is of mature age, but of an unmanageable disposition.
Hui replied: "The news reports that the prince of Wei is acting like a spoiled brat.
"I have heard that the ruler of Wei is very young. He acts in an independent manner,
'I have heard that the ruler of Wei is in the vigour of his years, and consults none but himself as to his course.
輕用其國，而不見其過，輕用民死，死者以國量乎澤，
conduz o reino levianamente, sem perceber os próprios excessos, deixa o povo morrer sem se preocupar, os corpos já atulham os pântanos,
He behaves as if the people were of no account, and will not see his own faults. He disregards human lives and the people perish; and their corpses lie about like so much under growth in a marsh.
He's taking advantage of his position and can't see the mistakes he's making. He thinks nothing at all of his people dying, and their bodies litter the countryside like weeds in a swamp.
thinks little of how he rules his state, and fails to see his faults. It is nothing to him to lead his people into peril, and his dead are reckoned by swampfuls like so much grass.2
He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people's dying; the dead are lying all over the country as if no smaller space could contain them; on the plains and about the marshes, they are as thick as heaps of fuel.
若蕉，民其无如矣。
o povo está indefeso como se fossem vegetais.
The people do not know where to turn for help.
The people can't do anything about it.
His people have nowhere to turn.
The people know not where to turn to.
回嘗聞之夫子曰：『治國去之，
Já ouvi o senhor dizer: 'se um reino está bem governado, mova-se,
And I have heard you say that if a state be well governed, it may be passed over;
I remember something you once said, Master: 'If a country is in order, leave it.
I have heard you say, Master, `Leave the state that is well ordered
I have heard you, Master, say, "Leave the state that is well governed;
亂國就之，醫門多疾。』
se um reino está em caos, visite-o.' Há muitos doentes nas portas dos médicos.
but that if it be badly governed, then we should visit it. At the door of physicians there are many sick people.
If a country is in turmoil, go to it.' The doctor's offices are filled with sick people.
and go to the state in chaos! At the doctor's gate are many sick men.'
go to the state where disorder prevails." At the door of a physician there are many who are ill.
願以所聞思其則，庶幾其國有瘳乎！」
Espero usar esses conhecimentos, e talvez aquele reino tenha cura!"
I would test my knowledge in this sense, that perchance I may do some good at that state."
If you can share with me your thoughts about this, I'd like to come up with a way to reform all or at least some of what's going on there."
I want to use these words as my standard, in hopes that I can restore his state to health."
I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.'
仲尼曰：「譆！若殆往而刑耳！
Zhong Ni respondeu: "Ah! Corre o risco de ir e acabar punido!
"Alas!" cried Confucius, "you will be only going to your doom.
Zhong Ni said: "Ha, ha! It seems dangerous to go there just to get your ear chopped off!
"Ah," said Confucius, "you will probably go and get yourself executed, that's all.
Zhongni said, 'Alas! The risk is that you will go only to suffer in the punishment (of yourself)!
夫道不欲雜，雜則多，多則擾，
A Natureza não pode ser misturada assim, misturando-a ficamos com muito trabalho, muito trabalho leva a problemas,
For Tao must not bustle about. If it does it will have divergent aims. From divergent aims come restlessness;
The Way isn't about wanting to fit all the pieces together. Try to fit all the pieces together, and you'll just find more pieces lying around. The more they multiply, the more upset you'll get.
The Way doesn't want things mixed in with it. When it becomes a mixture, it becomes many ways; with many ways, there is a lot of bustle;
The right method (in such a case) will not admit of any admixture. With such admixture, the one method will become many methods. Their multiplication will embarrass you.
擾則憂，憂而不救。
problemas levam a aborrecimento, aborrecimento além de qualquer solução.
from restlessness comes worry, and from worry one reaches the stage of being beyond hope.
When you're upset you'll be worried and sad. With so much worrying, then there's no way to help anyone.
and where there is a lot of bustle, there is trouble - trouble that has no remedy!
That embarrassment will make you anxious. However anxious you may be, you will not save (yourself).
古之至人，先存諸己，而後存諸人。
As pessoas desenvolvidas da antiguidade primeiro desenvolviam a si mesmas, para depois desenvolverem os outros.
The Sages of old first strengthened their own character before they tried to strengthen that of others.
Before the ideals of society took over, an achieved person worked first on getting all the parts within himself attuned before trying to attune all the parts in others.
The Perfect Man of ancient times made sure that he had it in himself before he tried to give it to others.
The perfect men of old first had (what they wanted to do) in themselves, and afterwards they found (the response to it) in others.
所存於己者未定，何暇至於暴人之所行！
Sem ter ainda se desenvolvido, como pode desperdiçar seu tempo indo encontrar este homem violento!
Before you have strengthened your own character, what leisure have you to attend to the doings of wicked men?
If there's still something not dealt with in yourself, how would you have the time to go around trying to fix the cruelty of others!
When you're not even sure what you've got in yourself, how do you have time to bother about what some tyrant is doing?
If what they wanted in themselves was not fixed, what leisure had they to go and interfere with the proceedings of any tyrannous man?
且若亦知夫德之所蕩，而知之所為出乎哉？
Além disso, você sabe o que dissipa a Espontaneidade, e aonde leva o conhecimento?
Besides, do you know into what virtue evaporates by motion and where knowledge ends?
In addition, do you know how virtue is wasted and how knowledge is expressed?
"Do you know what it is that destroys virtue, and where wisdom comes from?
Moreover, do you know how virtue is liable to be dissipated, and how wisdom proceeds to display itself?
德蕩乎名，知出乎爭。
A Espontaneidade se dissipa com a fama, e o conhecimento leva a disputas.
Virtue evaporates by motion into desire for fame and knowledge ends in contentions.
Virtue is wasted on trying to become famous, and knowledge is expressed in disputes.
Virtue is destroyed by fame, and wisdom comes out of wrangling.
Virtue is dissipated in (the pursuit of) the name for it, and wisdom seeks to display itself in the striving with others.
名也者，相軋也；知也者，爭之器也。
Os que buscam fama se destroçam mutuamente; os que buscam conhecimento, usam-no para competir.
In the struggle for fame men crush each other, while their wisdom but provokes rivalry.
One who tries to become famous steps on others, and one who wants to show off their knowledge uses it as a weapon in debates.
Fame is something to beat people down with, and wisdom is a device for wrangling.
In the pursuit of the name men overthrow one another; wisdom becomes a weapon of contention.
二者凶器，非所以盡行也。
Ambos são armas letais, não são suficientes para uma conduta.
Both are instruments of evil, and are not proper principles of living.
Both of those are terrible methods, and neither will get you anywhere.
Both are evil weapons - not the sort of thing to bring you success.
Both these things are instruments of evil, and should not be allowed to have free course in one's conduct.
且德厚信矼，未達人氣；
Assim, com profunda Espontaneidade e confiança inabalável, ainda assim não alcançou a essência dos outros;
"Besides, if before one's own solid character and integrity become an influence among men
If you already think you have substantial virtue and solid beliefs, you haven't even begun to consider the essence of other people.
Though your virtue may be great and your good faith unassailable, if you do not understand men's spirits,
Supposing one's virtue to be great and his sincerity firm, if he do not comprehend the spirit of those (whom he wishes to influence);
名聞不爭，未達人心。
não disputa pela fama, mas não alcançou o coração dos demais.
and before one's own disregard for fame reaches the hearts of men,
If you can give up on competing for fame, then you wouldn't be trying to take over a precious place in other people's hearts.
though your fame may be wide and you do not strive with others, if you do not understand men's minds,
and supposing he is free from the disposition to strive for reputation, if he do not comprehend their minds;--
而彊以仁義繩墨之言術暴人之前者，
E quem busca impor regras de benevolência e justiça a pessoas violentas
one should go and force the preaching of charity and duty and the rules of conduct on wicked men,
Being chastised by having rules and regulations about benevolence and righteousness pointed out is the type of violent method that people have already had to deal with,
but instead appear before a tyrant and force him to listen to sermons on benevolence and righteousness, measures and standards -
when in such a case he forcibly insists on benevolence and righteousness, setting them forth in the strongest and most direct language, before the tyrant,
是以人惡有其美也，命之曰菑人。
apenas faz com que lhe odeiem justamente por sua bondade, são assim chamados malditos.
he would only make these men hate him for his very goodness. Such a person may be called a messenger of evil.
but if you show the evilness in that then you'd just appear to be trying to make yourself look better than they are. Then your approach would be like calling people weeds which needed to be sorted through.
this is simply using other men's bad points to parade your own excellence. You will be called a plaguer of others.
then he, hating (his reprover's) possession of those excellences, will put him down as doing him injury.
菑人者，人必反菑之，若殆為人菑夫！
Quem é maldito, será pelos outros amaldiçoado, e é a isso que você se arrisca!
A messenger of evil will be the victim of evil from others. That, alas! will be your end.
If you sort through people like that, people will revolt against it. It seems pretty dangerous to approach people like that.
He who plagues others will be plagued in turn. You will probably be plagued by this man.
He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)!
且苟為悅賢而惡不肖，惡用而求有以異？
Além do mais, digamos que ele admire pessoas honradas e despreze as sem valor, que uso haverá em tentar fazê-lo agir diferente?
"On the other hand, if the Prince loves the good and hates evil, what object will you have in inviting him to change his ways?
"Besides, the prince might not have any preference for those who are worthy, nor may he hate those who are unworthy. What would be the use in asking him to change his ways?
"And suppose he is the kind who actually delights in worthy men and hates the unworthy-then why does he need you to try to make him any different?
Further, if perchance he takes pleasure in men of worth and hates those of an opposite character, what is the use of your seeking to make yourself out to be different (from such men about him)?
若唯无詔，王公必將乘人而鬭其捷。
Antes de você emitir sua opinião, o rei usará o que tiver à disposição para vencer o argumento.
Before you have opened your mouth, the Prince himself will have seized the opportunity to wrest the victory from you.
If you spend too much time pondering over how to instruct him, the prince would inevitably take advantage of your lack of preparedness.
You had best keep your advice to yourself! Kings and dukes always lord it over others and fight to win the argument.
Before you have begun to announce (your views), he, as king and ruler, will take advantage of you, and immediately contend with you for victory.
而目將熒之，而色將平之，
Seus olhos ficarão perplexos, sua expressão pálida,
Your eyes will be dazzled, your expression fade,
Then your eyes would start to burn, your expression would go dumb,
You will find your eyes growing dazed, your color changing,
Your eyes will be dazed and full of perplexity; you will try to look pleased with him;
口將營之，容將形之，心且成之。
sua boca vacilará, todo seu ser se conformará, e sua mente estará entregue.
your words will hedge about, your face will show confusion, and your heart will yield within you.
your mouth would drop open, your shape would go limp, and your mind for the time being would take in everything he said.
your mouth working to invent excuses, your attitude becoming more and more humble, until in your mind you end by supporting him.
you will frame your words with care; your demeanour will be conformed to his; you will confirm him in his views.
是以火救火，以水救水，
Isso será combater fogo com fogo, água com água,
It will be as though you took fire to quell fire, water to quell water,
This would be like using fire to fight fire or using water to try to stop a flood.
This is to pile fire on fire, to add water to water,
In this way you will be adding fire to fire, and water to water,
名之曰益多，順始无窮。
o que é chamado agravante; uma vez iniciada, a obediência não terá fim.
which is known as aggravation. And if you begin with concessions, there will be no end to them.
Then you'd just be increasing what was already there. Start out that way and it'd never end.
and is called `increasing the excessive.' If you give in at the beginning, there is no place to stop.
increasing, as we may express it, the evils (which you deplore). To these signs of deferring to him at the first there will be no end.
若殆以不信厚言，必死於暴人之前矣。
Se você arriscar ignorar este conselho e falar demais, então morrerá frente a este homem violento.
If you neglect this sound advice and talk too much, you will die at the hands of that violent man.
On the other hand, if you gave a hint that you didn't believe in the profound words he was saying, that would put you in serious trouble, and you'd probably end up being killed right there in front of such a violent person!
Since your fervent advice is almost certain not to be believed, you are bound to die if you come into the presence of a tyrant.
You will be in danger, seeing he does not believe you, of making your words more strong, and you are sure to die at the hands of such a tyrant.
且昔者桀殺關龍逢，紂殺王子比干，
Antigamente, Jie matou Guan Long Feng, Zhou matou o príncipe Bi Gan;
"Of old, Chieh murdered Kuanlung P'ang, and Chou slew Prince Pikan.
"Keep in mind that Jie (a tyrant) killed Guan Long Feng (his minister), and Zhou (a tyrant) killed Prince Bi Gan (his minister).
"In ancient times Chieh put Kuan Lung-feng to death and Chou put Prince Pi Kan to death.
And formerly Jie killed Guan Long-feng, and Zhou killed the prince Bi-gan.
是皆脩其身以下傴拊人之民，
todos eram pessoas corretas, dedicadas ao povo,
Their victims were both men who cultivated themselves and cared for the good of the people,
Everyone had warned those ministers ahead of time that they should remain subservient and not raise a ruckus,
Both Kuan Lung-feng and Prince Pi Kan were scrupulous in their conduct, bent down to comfort and aid the common people,
Both of these cultivated their persons, bending down in sympathy with the lower people to comfort them suffering (as they did) from their oppressors,
以下拂其上者也，故其君因其脩以擠之。
mas por terem desobedecido seus superiores, foram por eles esmagados.
and thus offended their superiors. Therefore, their superiors got rid of them, because of their goodness.
but they let the rulers push them down so low that the rulers thought nothing of squashing them.
and used their positions as ministers to oppose their superiors. Therefore their rulers, Chieh and Chou, utilized their scrupulous conduct as a means to trap them,
and on their account opposing their superiors. On this account, because they so ordered their conduct, their rulers compassed their destruction -
是好名者也。昔者堯攻叢枝、胥敖，
Isso porque amavam a fama. Antigamente, Yao atacou Cong, Zhi e Xu Ao,
This was the result of their love for fame. "Of old, Yao attacked the Ts'ung-chih and Hsu:-ao countries,
They were that desperate to keep their titles. "As for some other ancient rulers - Yao attacked the states of Cong, Zhi and Xu Ao;
for they were too fond of good fame. In ancient times Yao attacked Ts'ung-chih and Hsu-ao,
such regard had they for their own fame. (Again), Yao anciently attacked (the states of) Cong-qi and Xu-ao,
禹攻有扈，國為虛厲，身為刑戮，
Yu atacou You Hu, os países ficaram arruinados, as pessoas exterminadas,
and Ya attacked the Yu-hus. The countries were laid waste, their inhabitants slaughtered, their rulers killed.
Yu attacked You Hu. Those states were laid to waste, bodies were tortured and killed,
and Yu attacked Yu-hu, and these states were left empty and unpeopled, their rulers cut down.
and Yu attacked the ruler of Hu. Those states were left empty, and with no one to continue their population, the people being exterminated.
其用兵不止，其求實无已。
usaram seus exércitos sem parar, incansáveis atrás do lucro.
Yet they fought without ceasing, and strove for material objects to the last.
their warfare continued, and yet there was no end to their thirst for material gain.
It was because they employed their armies constantly and never ceased their search for gain.
They had engaged in war without ceasing; their craving for whatever they could get was insatiable.
是皆求名、實者也，而獨不聞之乎？
Todos esses são exemplos de busca da fama e do lucro, você não ouviu falar deles?
These are instances of striving for fame or for material objects. Have you not heard that
Haven't you heard of their obsession with fame and possessions?
All were seekers of fame or gain - have you alone not heard of them?
And this (ruler of Wei) is, like them, one who craves after fame and greater substance - have you not heard it?
名、實者，聖人之所不能勝也，而況若乎！
Fama e lucro, nem os sensatos conseguem vencê-los, quanto mais você!
even Sages cannot overcome this love of fame and this desire for material objects (in rulers)? Are you then likely to succeed?
The desire to become rich and famous is something even a wise person couldn't overcome, much less you!
Even the sages cannot cope with men who are after fame or gain, much less a person like you!
Those sages were not able to overcome the thirst for fame and substance - how much less will you be able to do so!
雖然，若必有以也，嘗以語我來！」
Apesar disso, você deve ter um plano, deixe-me ouvi-lo!"
But of course you have a plan. Tell it to me."
"Okay, since you must have had something in mind to begin with, give me the gist of it."
"However, you must have some plan in mind. Come, tell me what it is."
Nevertheless you must have some ground (for the course which you wish to take); pray try and tell it to me.'
顏回曰：「端而虛，勉而一，則可乎？」
Yan Hui disse: "Correto e modesto, perseverante e focado, isso basta?"
"Gravity of demeanor and humility; persistence and singleness of purpose, -- will this do?" replied Yen Huei.
Yan Hui said: "What if I were to remain level-headed and open, devoting serious effort and being single-minded in my purpose? How about that?"
Yen Hui said, "If I am grave and empty-hearted, diligent and of one mind, won't that do?"
Yan Hui said, 'May I go, doing so in uprightness and humility, using also every endeavour to be uniform (in my plans of operation)?'
曰：「惡！惡可？夫以陽為充孔揚，采色不定，
Zhong Ni respondeu: "O quê! Mas como? O rei é vaidoso e extravagante, seu humor inconstante,
"Alas, no," said Confucius, "how can it? The Prince is a haughty person, filled with pride, and his moods are fickle.
"Huh? What are you thinking? That man (the prince) creatively puts on a showy display of greatness, but you can't be sure from all those theatrics what's really in his spirit.
"Goodness, how could that do? You may put on a fine outward show and seem very impressive, but you can't avoid having an uncertain look on your face,
'No, indeed!' was the reply. 'How can you do so? This man makes a display of being filled to overflowing (with virtue), and has great self-conceit. His feelings are not to be determined from his countenance.
常人之所不違，因案人之所感，以求容與其心。
as pessoas geralmente não se opõem a ele, pois ele manipula seus sentimentos de forma a controlar seus corações.
No one opposes him, and so he has come to take actual pleasure in trampling upon the feelings of others.
Ordinary people won't disobey him because he makes mandates on their feelings and controls what's in their hearts.
any more than an ordinary man can.3 And then you try to gauge this man's feelings and seek to influence his mind.
Ordinary men do not (venture to) oppose him, and he proceeds from the way in which he affects them to seek still more the satisfaction of his own mind.
名之曰日漸之德不成，而況大德乎！
Tais pessoas não aprendem sequer as lições diárias da Espontaneidade, quanto mais a grande Espontaneidade!
And if he has thus failed in the practice of routine virtues, do you expect that he will take readily to higher ones?
A person like that is gradually diminishing their own virtue, while having a strong belief their virtue is great!
But with him, what is called `the virtue that advances a little each day' would not succeed, much less a great display of virtue!
He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons?
將執而不化，外合而內不訾，其庸詎可乎！」
Ele insistirá sem mudar, por fora concordará com você, mas por dentro ele não se arrependerá. Como você pode ter sucesso?"
He will persist in his ways, and though outwardly he may agree with you, inwardly he will not repent. How then will you make him mend his ways?"
He'll hold on to that belief and refuse to change, shutting himself off from any advice coming from others while not finding anything to criticize within himself. How could he find any use for you!"
He will stick fast to his position and never be converted. Though he may make outward signs of agreement, inwardly he will not give it a thought! How could such an approach succeed?"
He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation - how can you (go to him in this way and be successful)?'
「然則我內直而外曲，成而上比。
"Então por dentro me manterei íntegro e por fora submisso, instruirei fazendo referência aos antigos.
"Why, then," (replied Yen Huei) "I can be inwardly straight, and outwardly yielding, and I shall substantiate what I say by appeals to antiquity.
"Okay then. I could keep centered within myself, but be so adaptable on the outside that I'd appear to be like him.
"Well then, suppose I am inwardly direct, outwardly compliant, and do my work through the examples of antiquity?
(Yan Hui) rejoined, 'Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity.
內直者，與天為徒。
Íntegro por dentro, assim um seguidor dos céus.
He who is inwardly straight is a servant of God.
Keeping what I know to be right to myself, I could follow on the tails of the actions of the heavens.
By being inwardly direct, I can be the companion of Heaven.
Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven.
與天為徒者，知天子之與己皆天之所子，
Sendo um seguidor dos céus, sei que o filho dos céus [o rei] é tão filho dos céus quanto todos nós;
And he who is a servant of God knows that the Son of Heaven and himself are equally the children of God (21).
Since I'd simply be following the actions of the heavens, I know the emperor would look on me like a child of the heavens.
Being a companion of Heaven, I know that the Son of Heaven and I are equally the sons of Heaven.
When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons.
而獨以己言蘄乎而人善之，蘄乎而人不善之邪？
assim, que me importa se minhas palavras são consideradas boas ou não pelos outros?
Shall then such a one trouble whether his words are approved or disapproved by man?
Then how could my words be taken as seeking approval from others or seeking their disapproval?
Then why would I use my words to try to get men to praise me, or try to get them not to praise me?
And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them?
若然者，人謂之童子，是之謂與天為徒。
Assim, as pessoas me têm como uma simples criança, isso é ser um seguidor dos céus.
Such a person is commonly regarded as an (innocent) child. This is to be a servant of God.
Being this way, people would call me childish, as though I was merely a follower of the heavens.
A man like this, people call The Child. This is what I mean by being a companion of Heaven.
In this way men will pronounce me a (sincere and simple) boy. This is what is called being a co-worker with Heaven.
外曲者，與人之為徒也。
Submisso por fora, assim um seguidor das pessoas.
He who is outwardly yielding is a servant of man.
Being adaptable on the outside, I'd simply be a follower of the people.
"By being outwardly compliant, I can be a companion men.
Outwardly bending (to the ruler), I shall be a co-worker with other men.
擎、跽、曲拳，人臣之禮也，
Erguer os braços, ajoelhar-se, dobrar os punhos, eis os rituais dos oficiais,
He bows, he kneels, he folds his hands -- such is the ceremonial of a minister.
Offering sacrifices, kneeling in submission, bowing down, and beating my chest with my fist - these are the rituals performed by respectful people.
Lifting up the tablet, kneeling, bowing, crouching down - this is the etiquette of a minister.
To carry (the memorandum tablet to court), to kneel, and to bend the body reverentially - these are the observances of ministers.
人皆為之，吾敢不為邪！
o que todos fazem, como eu ousaria não fazer?
What all men do, shall I not do also?
All people do that, so why would I dare to act otherwise?
Everybody does it, so why shouldn't I?
They all employ them, and should I presume not to do so?
為人之所為者，人亦无疵焉，是之謂與人為徒。
Ninguém pode me culpar por fazer o que as pessoas fazem, isso é ser um seguidor das pessoas.
What all men do, none will blame me for doing. This is to be a servant of man.
By conducting myself in this way, people wouldn't be able to find fault with me, and in that way I'd be seen as a follower of the people.
If I do what other people do, they can hardly criticize me. This is what I mean by being a companion of men.
Doing what other men do, they would have no occasion to blame me. This is what is called being a fellow-worker with other men.
成而上比者，與古為徒。
Instruir fazendo referência aos antigos, assim um seguidor dos antigos.
He who substantiates his words by appeals to antiquity is a servant of the Sages of old.
Being successful at appearing to be like him (the prince), I would thus be seen as a follower of the respected ancients.
"By doing my work through the examples of antiquity, I can be the companion of ancient times.
Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients.
其言雖教，讁之實也。
Ainda que as palavras ensinem e advirtam,
Although I utter the words of warning and take him to task,
My words would echo what they taught and be substantial for that reason.
Though my words may in fact be lessons and reproaches,
Although the words in which I convey my lessons may really be condemnatory (of the ruler),
古之有也，非吾有也。
são palavras dos antigos, não minhas.
it is the Sages of old who speak, and not I.
I'd be citing what the ancients believed, not what I myself believe.
they belong to ancient times and not to me.
they will be those of antiquity, and not my own.
若然者，雖直不為病，是之謂與古為徒。
Assim, embora íntegro não serei punido, isso é ser um seguidor dos antigos.
Thus I shall not receive the blame for my uprightness. This is to be the servant of the Sages of old.
In that way I'd be echoing what's true and correct, not acting from my own self-interest. If I'm just citing what the ancients said in the past,
In this way, though I may be blunt, I cannot he blamed. This is what I mean by being a companion of antiquity.
In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity.
若是，則可乎？」
Se agir assim, isso basta?"
Will this do?"
then would that do?"
If I go about it in this way, will it do?"
May I go to Wei in this way, and be successful?'
仲尼曰：「惡！惡可？
Zhong Ni respondeu: "O quê! Mas como?
"No! How can it?" replied Confucius.
Zhong Ni replied: "Huh? What are you thinking?
Confucius said, "Goodness, how could that do?
'No indeed!' said Zhongni. 'How can you do so?
大多政，法而不諜，雖固，亦无罪。
Você tem muitos planos, planeja sem conhecer esse rei; embora firme, é também inocente.
"Your plans are too many. You are firm, but lacking in prudence. However, you are only narrow minded, but you will not get into trouble; but that is all.
For the most part you're right, although your methods are a little shaky, but you'd manage to get away without being accused of any crime.
You have too many policies and plans and you haven't seen what is needed. You will probably get off without incurring any blame, yes.
You have too many plans of proceeding, and have not spied out (the ruler's character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result.
雖然，止是耳矣，夫胡可以及化！
Contudo, mesmo que ele pare e te escute, como isso poderá mudá-lo!
You will still be far from influencing him
Even though someone might stop and listen to you, how would that really get anyone to make any drastic changes!
But that will be as far as it goes. How do you think you can actually convert him?
How can you (in this way) produce the transformation (which you desire)?
猶師心者也。」
Ele o escutará como a um professor, apenas."
because your own opinions are still too rigid."
You'd still sound a bit like a preacher."
You are still making the mind 4 your teacher!"
All this only shows (in you) the mind of a teacher!'
顏回曰：「吾无以進矣，敢問其方。」
Yan Hui disse: "Não consigo avançar, ouso perguntar a direção."
"Then," said Yen Huei, "I can go no further. I venture to ask for a method."
Yan Hui said: "I don't know what else to try. I'm asking for your suggestions."
Yen Hui said, "I have nothing more to offer. May I ask the proper way?"
Yan Hui said, 'I can go no farther; I venture to ask the method from you.'
仲尼曰：「齋，吾將語若！
Zhong Ni respondeu: "Jejum, vou te explicar como!
Confucius said, "Keep fast, and I shall tell you.
Zhong Ni replied: "Go on a fast, then I'll tell you what I think.
"You must fast!" said Confucius. "I will tell you what that means.
Zhongni replied, 'It is fasting, (as) I will tell you.
有而為之，其易邪？易之者，皞天不宜。」
Com a mente limitada, acha que será fácil? Aja como se fácil fosse, e o brilhante céu não aprovará."
Will it be easy for you when you still have a narrow mind? He who treats things as easy will not be approved by the bright heaven."
Do you think it's easy to come up with a plan of action? If you think it's easy, then you're not in tune with the heavens."
Do you think it is easy to do anything while you have [a mind]? If you do, Bright Heaven will not sanction you."
(But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.'
顏回曰：「回之家貧，唯不飲酒、不茹葷者數月矣。若此，則可以為齋乎？」
Yan Hui disse: "Nossa família é pobre, há meses não temos vinho ou carne. Isso poderia ser chamado de jejum?"
"My family is poor," replied Yen Huei, "and for many months we have tasted neither wine nor flesh. Is that not fasting?"
Yan Hui said: "My household is poor. I don't remember having a drink of wine or a bite of meat in several months. Can that be considered fasting?"
Yen Hui said, "My family is poor. I haven't drunk wine or eaten any strong foods for several months. So can I be considered as having fasted?"
Hui said, 'My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables;-- can this be regarded as fasting?'
曰：「是祭祀之齋，非心齋也。」
Resposta: "Isso é um jejum ritual, não o jejum da mente."
"That is a fast according to the religious observances," answered Confucius, "but not the fasting of the heart."
"That's the kind of fasting one does for religious rituals, not the fasting of the heart/mind."
"That is the fasting one does before a sacrifice, not the fasting of the mind."
The reply was, 'It is the fasting appropriate to sacrificing, but it is not the fasting of the mind.'
回曰：「敢問心齋。」
Hui disse: "Ouso perguntar do jejum da mente."
"And may I ask," said Yen Huei, "in what consists the fasting of the heart?"
Hui asked: "Can I ask what's the fasting of the heart/mind?"
"May I ask what the fasting of the mind is?"
'I venture to ask what that fasting of the mind is,' said Hui,
仲尼曰：「若一志，无聽之以耳而聽之以心，
Zhong Ni explicou: "Reúna sua vontade, não escute com os ouvidos, mas com a mente,
"Concentrate your will. Hear not with your ears, but with your mind;
Zhong Ni replied: "Unify your frame of mind. Give up listening with your ears, but listen with your heart.
Confucius said, "Make your will one! Don't listen with your ears, listen with your mind.
and Zhongni answered, 'Maintain a perfect unity in every movement of your will, You will not wait for the hearing of your ears about it, but for the hearing of your mind.
无聽之以心而聽之以氣。
não escute com a mente, mas com a sua essência.
not with your mind, but with your spirit.
Give up listening with your heart, but listen with the vital essence of your spirit!
No, don't listen with your mind, but listen with your spirit.
You will not wait even for the hearing of your mind, but for the hearing of the spirit.
聽止於耳，心止於符。
A audição para nos ouvidos, a mente para nos significados.
Let your hearing stop with the ears, and let your mind stop with its images.
Listening stops at the ears. The heart stops at making calculations.
Listening stops with the ears, the mind stops with recognition,
Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will).
氣也者，虛而待物者也。
Mas a essência, vazia, espera pelas coisas.
Let your spirit, however, be like a blank, passively responsive to externals.
In the essence of the spirit is openness that's waiting to receive all things.
but spirit is empty and waits on all things.
But the spirit is free from all pre-occupation and so waits for (the appearance of) things.
唯道集虛。虛者，心齋也。」
A Natureza se concentra no vazio. O vazio é o jejum da mente."
In such open receptivity only can Tao abide. And that open receptivity is the fasting of the heart."
Pondering Dao accumulates more openness. In that openness is the fasting of the heart."
The Way gathers in emptiness alone. Emptiness is the fasting of the mind."
Where the (proper) course is, there is freedom from all pre-occupation; such freedom is the fasting of the mind.'
顏回曰：「回之未始得使，實自回也；
Yan Hui disse: "O Hui que não sabia ainda usar esse método, aquele era um Hui;
"Then," said Yen Huei, "the reason I could not use this method was because of consciousness of a self.
Yan Hui said: "I haven't yet gotten a grip on just what I'm supposed to be doing, or who I really am.
Yen Hui said, "Before I heard this, I was certain that I was Hui.
Hui said, 'Before it was possible for me to employ (this method), there I was, the Hui that I am;
得使之也，未始有回也。可謂虛乎？」
agora que o aprendeu, não é mais o mesmo Hui. Isso pode ser chamado de jejum?"
If I could apply this method, the assumption of a self would have gone. Is this what you mean by the receptive state?"
If I've gotten to the point of having no sense of who I am, would that be called openness?"
But now that I have heard it, there is no more Hui. Can this be called emptiness?"
now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation?'
夫子曰：「盡矣。吾語若！
O Mestre disse: "Exatamente. Deixe-me explicar!
"Exactly so," replied the Master. "Let me tell you.
The Master said: "You've got it. Now we're speaking the same language!
"That's all there is to it," said Confucius. "Now I will tell you.
The Master replied, 'Entirely. I tell you that
若能入遊其樊而无感其名，
Se puder entrar nos domínios desse príncipe sem buscar a fama;
Enter this man's service, but without idea of working for fame.
You can go about traveling in his realm and not be affected by fame.
You may go and play in his bird cage, but never be moved by fame.
you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him).
入則鳴，不入則止。
se ele escutar, diga o que tem a dizer, senão cale-se.
Talk when he is in a mood to listen, and stop when he is not.
If you make any headway, then speak naturally. If you don't make headway, then stop.
If he listens, then sing; if not, keep still.
If he listen to your counsels, let him hear your notes; if he will not listen, be silent.
无門无毒，一宅而寓於不得已，則幾矣。
Não se exponha muito nem o perturbe, chegue em sua casa e lá resida como se não tivesse escolha, assim estará quase lá.
Do without any sort of labels or self-advertisements. Keep to the One and let things take their natural course. Then you may have some chance of success.
With no need to physically or mentally escape the situation, realizing that all environments are the same and you have no alternative than to be where you are, then you'd almost be done.
Have no gate, no opening, 5 but make oneness your house and live with what cannot be avoided. Then you will be close to success.
Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object.
絕迹易，无行地難。
Apagar os vestígios do chão é fácil, difícil é não percorrê-lo.
It is easy to stop walking: the trouble is to walk without touching the ground.
To walk without leaving tracks is easy, but it's difficult to walk without touching the ground.
It is easy to keep from walking; the hard thing is to walk without touching the ground.
Not to move a step is easy; to walk without treading on the ground is difficult.
為人使，易以偽；為天使，難以偽。
Ao lidar com homens, é fácil enganá-los; difícil é enganar os céus.
As an agent of man, it is easy to use artificial devices; but not as an agent of God.
It's easy to be a fake if you're trying to act like everyone else, but it's difficult to be a fake if your actions arise naturally.
It is easy to cheat when you work for men, but hard to cheat when you work for Heaven.
In acting after the manner of men, it is easy to fall into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite.
聞以有翼飛者矣，未聞以无翼飛者也；
Ouvimos falar de vôo com asas, não ouvimos falar de vôo sem asas;
You have heard of winged creatures flying. You have never heard of flying without wings.
We've all heard about things that have wings and can fly. We haven't heard about things that don't have wings and can fly.
You have heard of flying with wings, but you have never heard of flying without wings.
I have heard of flying with wings; I have not heard of flying without them.
聞以有知知者矣，未聞以无知知者也。
Ouvimos falar de sábios com sabedoria, não ouvimos falar de sábios sem sabedoria.
You have heard of men being wise with knowledge. You have never heard of men wise without knowledge.
We've all heard about people who are smart that are considered to be knowledgeable. We haven't heard about those who are ignorant that are considered to be knowledgeable.
You have heard of the knowledge that knows, but you have never heard of the knowledge that does not know.
I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise.
瞻彼闋者，虛室生白，吉祥止止。
Olhe esta fenda na porta, por onde a luz invade o quarto vazio. A boa fortuna reside no repouso.
Look at that emptiness. There is brightness in an empty room. Good luck dwells in repose.
Look for each of the places where there's a blockage. An empty room lets in the most brightness. It's good fortune to stop, stop.
Look into that closed room, the empty chamber where brightness is born! Fortune and blessing gather where there is stillness.
Look at that aperture (left in the wall); the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place.
夫且不止，是之謂坐馳。
Quando não há repouso, chamamos 'galopar sentado'.
If there is not (inner) repose, your mind will be galloping about though you are sitting still.
Someone who can't find a moment to stop - that's called sitting at a gallop (body still; mind racing).
But if you do not keep still - this is what is called sitting but racing around. 6
Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad.
夫徇耳目內通而外於心知，
Deixando ouvidos e olhos se comunicarem por dentro, mas mantendo de fora o saber da mente,
Let your ears and eyes communicate within but shut out all knowledge from the mind.
To allow what you see and hear free access to come inside, but to keep your mind and knowledge out of it -
Let your ears and eyes communicate with what is inside, and put mind and knowledge on the outside.
The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external:
鬼神將來舍，而況人乎！
os espíritos assim virão residir, e ainda mais as pessoas!
Then the spirits will come to dwell therein, not to mention man.
supernatural beings would be drawn to that place and even more so would human beings.
Then even gods and spirits will come to dwell, not to speak of men!
(when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so!
是萬物之化也，禹、舜之所紐也，
Eis a transformação dos dez mil seres, à qual se ligaram Yu e Shun,
This is the method for the transformation (influencing) of all Creation. It was the key to the influence of Yu and Shun,
This is the way all living things adapt. That's the position taken by Yu and Shun,
This is the changing of the ten thousand things, the bond of Yu and Shun,
All things thus undergo a transforming influence. This was the hinge on which Yu and Shun moved;
伏戲、几蘧之所行終，而況散焉者乎！」
a prática diária de Fu Xi e Ji Qu, ainda mais importante para as pessoas comuns!"
and the secret of the success of Fu Hsi and Chi Chu. How much more should the common man follow the same rule?"
and the path taken by Fu Xi and Ji Qu to the end. How much more scattered most people allow themselves to get!"
the constant practice of Fu Hsi and Chi Ch'u.7 How much more should it be a rule for lesser men!"
it was this which Fu-xi and Ji-qu practised all their lives: how much more should other men follow the same rule!'
葉公子高將使於齊，問於仲尼曰：
Quando Zi Gao, o duque de Ye, foi enviado a trabalhar em Qi, ele foi perguntar a Confúcio:
When Zi Gao (the Duke of She in the state of Chu) was about to depart on a mission to the state of Qi, he asked Zhong Ni (Confucius):
Tzu-kao, duke of She,8 who was being sent on a mission to Ch'i, consulted Confucius.
Zi Gao, duke of She, being about to proceed on a mission to Qi, asked Zhongni, saying,
「王使諸梁也甚重，齊之待使者，蓋將甚敬而不急。
"O rei me enviou numa missão muito importante; Qi aguarda o seu enviado, devo ser respeitável e paciente.
"This is a really important bridge the king is sending me to build (between our nations), and Qi is waiting for me as an emissary. I must show the utmost respect and not be impatient.
"The king is sending me on a very important mission. Ch'i will probably treat me with great honor but will be in no hurry to do anything more.
'The king is sending me, Zhu Liang, on a mission which is very important. Qi will probably treat me as his commissioner with great respect, but it will not be in a hurry (to attend to the business).
匹夫猶未可動，而況諸侯乎！吾甚慄之。
Pessoas comuns já não podem ser pressionadas, ainda menos um príncipe! Estou muito preocupado.
Even ordinary people can't be pushed to do something, let alone princes and dukes! I'm really scared.
Even a commoner cannot be forced to act, much less one of the feudal lords. I am very worried about it.
Even an ordinary man cannot be readily moved (to action), and how much less the prince of a state! I am very full of apprehension.
子常語諸梁也，曰：
O senhor uma vez me disse:
Master, you once told me this about bridging the gap of different cultures:
You once said to me,
You, Sir, once said to me
『凡事若小若大，寡不道以懽成。
'Em qualquer assunto grande ou pequeno, poucos alcançam sucesso sem compreender a Natureza.
'Dealing with ordinary affairs can appear small or large. Few who don't follow Dao will enjoy success.
'In all affairs, whether large or small, there are few men who reach a happy conclusion except through the Way.
that of all things, great or small, there were few which, if not conducted in the proper way, could be brought to a happy conclusion;
事若不成，則必有人道之患；
Se não houver sucesso num assunto, então haverá aborrecimento devido à Natureza humana;
If affairs are unsuccessful, then it would certainly bring a series of troubles from the way people would react.
If you do not succeed, you are bound to suffer from the judgment of men.
that, if the thing were not successful, there was sure to be the evil of being dealt with after the manner of men;
事若成，則必有陰陽之患。
Se houver sucesso num assunto, então haverá aborrecimento devido ao yin-yang.
If affairs are successful, then it would certainly upset the balance of nature.
If you do succeed, you are bound to suffer from the yin and yang.
that, if it were successful, there was sure to be the evil of constant anxiety;
若成若不成而後無患者，唯有德者能之。』
Com ou sem sucesso conseguir evitar aborrecimento, apenas com Espontaneidade é possível.'
To evade trouble whether there's success or failure - only someone with virtue can do that.'
To suffer no harm whether you succeed or not - only the man who has virtue can do that.'
and that, whether it succeeded or not, it was only the virtuous man who could secure its not being followed by evil.
吾食也，執粗而不臧，爨無欲清之人。
Minha comida é simples e preparada com facilidade, então a cozinha não requer limpeza.
I eat whatever is handy, have no skill at cooking, and so my kitchen doesn't get overheated.
I am a man who eats plain food that is simply cooked, so that no one ever complains of the heat in my kitchens.
In my diet I take what is coarse, and do not seek delicacies - a man whose cookery does not require him to be using cooling drinks.
今吾朝受命而夕飲冰，我其內熱與！
Hoje cedo recebi minhas instruções e à noite estava me refrescando com gelo, como sinto calor!
This morning I received my instructions, and by the evening I was drinking ice water to cool off - I'm feeling so hot inside!
Yet this morning I received my orders from the king and by evening I am gulping ice water - do you suppose I have developed some kind of internal fever?
This morning I received my charge, and in the evening I am drinking iced water; am I not feeling the internal heat (and discomfort)?
吾未至乎事之情，而既有陰陽之患矣；
Ainda não sei o assunto da minha missão, e já sinto o aborrecimento devido ao yin-yang;
I haven't even found out the details of what I'm supposed to do yet, but I'm already feeling like my nature is topsy-turvy.
I have not even gone to Ch'i to see what the situation is like and already I am suffering from the yin and yang.
Such is my state before I have actually engaged in the affair; I am already suffering from conflicting anxieties.
事若不成，必有人道之患。
se não houver sucesso nesse assunto, ainda sofrerei o aborrecimento devido à Natureza humana.
If I'm not successful in this mission, certainly I'll have a series of troubles from the way people will react.
And if I do not succeed, I am bound to suffer from the judgment of men.
And if the thing do not succeed, (the king) is sure to deal with me after the manner of men.
是兩也，為人臣者不足以任之，
São dois aborrecimentos, como ministro não me sinto à altura da tarefa,
I'm already getting the worst of it in both ways. As a minister of the state, I'm completely inadequate for this task.
I will have both worries. As a minister, I am not capable of carrying out this mission.
The evil is twofold; as a minister, I am not able to bear the burden (of the mission).
子其有以語我來！」
espero que o senhor tenha algum conselho para mim!"
Master, do you have any words of advice?"
But perhaps you have some advice you can give me..."
Can you, Sir, tell me something (to help me in the case)?'
仲尼曰：「天下有大戒二：
Confúcio disse: "Existem no mundo duas máximas:
Zhong Ni said: "There are two universal mandates in this world.
Confucius said, "In the world, there are two great decrees:
Zhongni replied, 'In all things under heaven there are two great cautionary considerations:
其一，命也；其一，義也。
uma é o destino, a outra a justiça.
One of them is fate and the other is duty.
one is fate and the other is duty.
the one is the requirement implanted (in the nature); the other is the conviction of what is right.
子之愛親，命也，不可解於心；
O amor de uma criança por seus pais é destino, não pode ser retirado de seu coração;
A child's love for their parents is fated, and it can't be driven from their heart.
That a son should love his parents is fate-you cannot erase this from his heart.
The love of a son for his parents is the implanted requirement, and can never be separated from his heart;
臣之事君，義也，無適而非君也，無所逃於天地之間。
um ministro servir seus superiores é justiça; se não o fizer, não haverá lugar no mundo para se esconder.
A subject's service to his ruler is duty, because if he didn't follow along and tried to oppose the ruler, there'd be no place in the whole world he could escape.
That a subject should serve his ruler is duty - there is no place he can go and be without his ruler, no place he can escape to between heaven and earth.
the service of his ruler by a minister is what is right, and from its obligation there is no escaping anywhere between heaven and earth.
是之謂大戒。
Essas são chamadas grandes máximas.
These are called universal mandates.
These are called the great decrees.
These are what are called the great cautionary considerations.
是以夫事其親者，不擇地而安之，孝之至也；
Portanto servir a seus pais, seja onde for e com tranquilidade, é o máximo do amor filial;
To be of service to your parents, despite their position, and to be comfortable with that is the utmost in filial piety.
Therefore, to serve your parents and be content to follow them anywhere-this is the perfection of filial piety.
Therefore a son finds his rest in serving his parents without reference to or choice of place; and this is the height of filial duty.
夫事其君者，不擇事而安之，忠之盛也；
servir a seus superiores, em qualquer assunto e com tranquilidade, é o máximo da lealdade;
To be of service to your ruler, despite the tasks requested of you, and to be comfortable with that is the most complete loyalty.
To serve your ruler and be content to do anything for him-this is the peak of loyalty.
In the same way a subject finds his rest in serving his ruler, without reference to or choice of the business; and this is the fullest discharge of loyalty.
自事其心者，哀樂不易施乎前，
servir a seu próprio coração, sem se importar com a tristeza ou alegria que isso traga,
To be of service to your own heart, despite the fact that joy or sorrow have overcome you
And to serve your own mind so that sadness or joy do not sway or move it;
When men are simply obeying (the dictates of) their hearts, the considerations of grief and joy are not readily set before them.
知其不可奈何而安之若命，德之至也。
sabendo não poder evitá-los e contente como se fosse o seu destino, é o máximo da Espontaneidade.
and realizing that they are part of fate and that neither of them will last for long, is the attainment of virtue.
to understand what you can do nothing about and to be content with it as with fate-this is the perfection of virtue.
They know that there is no alternative to their acting as they do, and rest in it as what is appointed; and this is the highest achievement of virtue.
為人臣子者，固有所不得已，
Aquele que serve como ministro encontra coisas que não pode evitar,
One who acts as a subject or child to others would certainly not be out to get anything for themselves.
As a subject and a son, you are bound to find things you cannot avoid.
He who is in the position of a minister or of a son has indeed to do what he cannot but do.
行事之情而忘其身，何暇至於悅生而惡死！
manejando a situação e esquecendo-se de si, não restará tempo para amar a vida ou temer a morte!
Being so involved in the needs of others and forgetting about oneself, when would there be any spare time for thinking about whether you're enjoying life and dreading death!
If you act in accordance with the state of affairs and forget about yourself, then what lesiure will you have to love life and hate death?
Occupied with the details of the business (in hand), and forgetful of his own person, what leisure has he to think of his pleasure in living or his dislike of death?
夫子其行可矣！丘請復以所聞：
Este é o caminho a se seguir! Mas deixe-me contar algo que ouvi:
My dear friend, that's the way to proceed! Please let me tell you something I heard:
Act in this way and you will be all right. I want to tell you something else I have learned.
You, my master, may well proceed on your mission. But let me repeat to you what I have heard:
凡交，近則必相靡以信，
Em relações comuns, a proximidade favorece a confiança mútua,
Ordinarily those in intimate relationships must blend with each other's beliefs.
In all human relations, if the two parties are living close to each other, they may form a bond through personal trust.
In all intercourse (between states), if they are near to each other, there should be mutual friendliness, verified by deeds;
遠則必忠之以言，言必或傳之。
a distância nos obriga a confiar em palavras transmitidas por terceiros.
If they're physically apart from each other then they must use words to express their friendship, and those words usually have to be passed on by someone.
But if they are far apart, they must use words to communicate their loyalty, and words must be transmitted by someone.
if they are far apart, there must be sincere adherence to truth in their messages. Those messages will be transmitted by internuncios.
夫傳兩喜兩怒之言，天下之難者也。
Mas transmitir palavras, sejam alegres ou raivosas, é uma das coisas mais difíceis do mundo.
To pass on words that might express the delight or the anger of one of the parties is the most difficult thing in the world to do.
To transmit words that are either pleasing to both parties or infuriating to both parties is one of the most difficult things in the world.
But to convey messages which express the complacence or the dissatisfaction of the two parties is the most difficult thing in the world.
夫兩喜必多溢美之言，兩怒必多溢惡之言。
Se a mensagem for alegre, deve-se exagerar nas palavras bonitas; se raivosa, deve-se exagerar nas palavras feias.
To properly express joyful tidings requires exaggerated compliments. Passing on angry words requires much venom.
Where both parties are pleased, there must be some exaggeration of the good points; and where both parties are angered, there must be some exaggeration of the bad points.
If they be those of mutual complacence, there is sure to be an overflow of expressions of satisfaction; if of mutual dissatisfaction, an overflow of expressions of dislike.
凡溢之類妄，妄則其信之也莫，
Essas palavras facilmente fogem ao controle, e assim não despertam confiança,
Ordinarily these exaggerations can get pretty ridiculous. If they're ridiculous enough then no one would believe they're true,
Anything that smacks of exaggeration is irresponsible. Where there is irresponsibility, no one will trust what is said,
But all extravagance leads to reckless language, and such language fails to command belief.
莫則傳言者殃。故法言曰：
causando a desgraça do mensageiro. Por isso o Livro das Regras diz:
and the messenger would be doomed. Therefore, it's said in the Fa Yan ("Book of Rules"):
and when that happens, the man who is transmitting the words will be in danger. Therefore the aphorism says,
When this distrust arises, woe to the internuncio! Hence the Rules for Speech say,
『傳其常情，無傳其溢言，則幾乎全。』
'Transmita as palavras corretamente, sem exageros, assim poderá sobreviver.'
'Pass on what has been actually said, not with exaggerated words, then most likely you'll remain whole (not suffer amputation or death).'
'Transmit the established facts; do not transmit words of exaggeration.' If you do that, you will probably come out all right.
'Transmit the message exactly as it stands; do not transmit it with any overflow of language; so is (the internuncio) likely to keep himself whole.'
且以巧鬥力者，始乎陽，
Além disso um lutador habilidoso no início luta abertamente,
"Another thing to remember: A skillful and strong fighter (martial artist) starts out openly showing his moves
When men get together to pit their strength in games of skill, they start off in a light and friendly mood,
Moreover, skilful wrestlers begin with open trials of strength,
常卒乎陰，大至則多奇巧；以禮飲酒者，
depois vai se tornando menos previsível, até apresentar golpes bastante estranhos; os que bebem vinho em uma cerimônia,
then will usually end up being more deceptive. The longer the fight lasts, the more unexpected moves he uses. One who's at a party drinking liquor
but usually end up in a dark and angry one, and if they go on too long they start resorting to various underhanded tricks. When men meet at some ceremony to drink,
but always end with masked attempts (to gain the victory); as their excitement grows excessive, they display much wonderful dexterity. Parties drinking according to the rules
始乎治，常卒乎亂，大至則多奇樂。
no início parecem comportados, mas depois se descontrolam, chegando a brincadeiras bastante esquisitas.
starts out in control of himself then will usually end up getting out of control. The more they drink, the more they laugh like lunatics.
they start off in an orderly manner, but usually end up in disorder, and if they go on too long they start indulging in various irregular amusements.
at first observe good order, but always end with disorder; as their excitement grows excessive, their fun becomes uproarious.
凡事亦然。始乎諒，常卒乎鄙；
Em todas as coisas é assim. Começamos com compreensão, acabamos com discórdia;
Ordinary affairs are much the same. What begins with sincerity often ends up in rudeness.
It is the same with all things. What starts out being sincere usually ends up being deceitful.
In all things it is so. People are at first sincere, but always end with becoming rude;
其作始也簡，其將畢也必巨。
o que era simples no início, se torna imenso no final.
They begin simply enough, but they usually eventually become much more complex.
What was simple in the beginning acquires monstrous proportions in the end.
at the commencement things are treated as trivial, but as the end draws near, they assume great proportions.
夫言者，風波也；行者，實喪也。
Palavras são como vento e ondas, ações podem causar ganhos e perdas.
One who speaks can cause a stormy sea (disturbance), and one who acts on it can lose sight of reality.
Words are like wind and waves; actions are a matter of gain and loss.
Words are (like) the waves acted on by the wind; the real point of the matters (discussed by them) is lost.
風波易以動，實喪易以危。
Vento e ondas se movem com facilidade, ganhos e perdas facilmente se tornam um risco.
Disturbances can easily cause one to take actions. Losing sight of reality can easily cause one to be in danger.
Wind and waves are easily moved; questions of gain and loss easily lead to danger.
The wind and waves are easily set in motion; the success of the matter of which the real point is lost is easily put in peril.
故忿設無由，巧言偏辭。
A raiva brota de nada além de palavras habilidosas e discursos parciais.
Therefore, anger can arise for no apparent reason other than as a reaction to harsh and biased words.
Hence anger arises from no other cause than clever words and one-sided speeches.
Hence quarrels are occasioned by nothing so much as by artful words and one-sided speeches.
獸死不擇音，氣息茀然，於是並生心厲。
Um animal agonizando não escolhe os seus sons, um ruído vem das suas profundezas, assustando ambos caça e caçador.
An animal doesn't choose which sound to make when it dies. Its last exhalation is so suddenly expelled that feelings of terror arise in both the hunter and the hunted.
When animals face death, they do not care what cries they make; their breath comes in gasps and a wild fierceness is born in their hearts.
The breath comes angrily, as when a beast, driven to death, wildly bellows forth its rage. On this animosities arise on both sides.
剋核大至，則必有不肖之心應之，而不知其然也。
Se você forçar demais alguém, pode causar uma resposta indigna sem que o outro saiba o porquê.
If you push someone too much, then they won't respond from their heart, and not even know they're doing that.
[Men, too,] if you press them too hard, are bound to answer you with ill-natured hearts, though they do not know why they do so.
Hasty examination (of the case) eagerly proceeds, and revengeful thoughts arise in their minds; they do not know how.
苟為不知其然也，孰知其所終！故法言曰：
Se não se conhece o porquê das ações, quem saberá onde isso pode acabar! Por isso o Livro das Regras diz:
If they don't even know they're doing that, who knows where it'll end up? Therefore, it's said in the Fa Yan:
If they themselves do not understand why they behave like this, then who knows where it will end? Therefore the aphorism says,
Since they do not know how such thoughts arise, who knows how they will end? Hence the Rules for Speech say,
『無遷令，無勸成。』
'Não desvie das ordens dadas, não apresse o resultado.'
'Without making demands; without pushing for success - that's when the most beneficial outcome will result.'
'Do not deviate from your orders; do not press for completion.'
'Let not an internuncius depart from his instructions. Let him not urge on a settlement.
過度，益也。遷令、勸成殆事，
Ultrapassar esses limites é excessivo. Desviar das ordens ou apressar o resultado coloca em risco as negociações,
Making demands and pushing for success would be dangerous in this matter.
To go beyond the limit is excess; to deviate from orders or press for completion is a dangerous thing.
If he go beyond the regular rules, he will complicate matters. Departing from his instructions and urging on a settlement imperils negotiations.
美成在久，惡成不及改，可不慎與！
um bom resultado leva tempo, um resultado medíocre não pode ser corrigido, não se pode tomar cuidado o bastante!
A fine settlement takes time. A bad settlement is irreparable. You can't be too cautious!
A good completion takes a long time; a bad completion cannot be changed later. Can you afford to be careless?
A good settlement is proved by its lasting long, and a bad settlement cannot be altered - ought he not to be careful?'
且夫乘物以遊心，託不得已以養中，至矣。
Portanto, siga seus afazeres com a mente tranquila, faça o que precisar fazer e busque o caminho do meio, isso deverá bastar.
For the time being let things ride and follow your heart. Figure that you probably won't necessarily get fulfillment yourself, but look for what would appease both sides. Then you'll know you've finished with it.
Just go along with things and let your mind move freely. Resign yourself to what cannot be avoided and nourish what is within you - this is best.
Further still, let your mind find its enjoyment in the circumstances of your position; nourish the central course which you pursue, by a reference to your unavoidable obligations. This is the highest object for you to pursue;
何作為報也！莫若為致命。此其難者。」
E na hora de retornar com seu relatório, faça como se fosse o seu destino. Essa é a dificuldade."
How would you be affected by reporting back what happened on the mission? Nothing other than the fact that what happened was caused by destiny. You're the one who makes it more difficult than that."
What more do you have to do to fulfill your mission? Nothing is as good as following orders (obeying fate) - that's how difficult it is!"
what else can you do to fulfil the charge (of your father and ruler). The best thing you can do is to be prepared to sacrifice your life; and this is the most difficult thing to do.'
顏闔將傅衛靈公大子，而問於蘧伯玉曰：
Yan He, chamado a ser instrutor do filho mais velho do duque Ling de Wei, foi consultar Qu Bo Yu:
Yan He (a scholar from the state of Lu) was about to become tutor of the eldest son of Duke Ling in the state of Wei, so he asked of Qu Bo Yu (a minister of the state of Wei):
Yen Ho, who had been appointed tutor to the crown prince, son of Duke Ling of Wei, went to consult Ch'u Po-yu.
Yan He, being about to undertake the office of Teacher of the eldest son of duke Ling of Wei, consulted Qu Bo-yi.
「有人於此，其德天殺。
"A natureza deste homem é assassina.
"This is a man whose natural disposition is to kill.
"Here is this man who by nature is lacking in virtue.
'Here,' said he, 'is this (young) man, whose natural disposition is as bad as it could be.
與之為無方，則危吾國；
Se eu não fizer nada para corrigi-la, ameaço o nosso Estado;
If I allow him to proceed without suggesting a better method, then that would be dangerous to my state.
If I let him go on with his unruliness I will endanger the state.
If I allow him to proceed in a bad way, it will be at the peril of our state;
與之為有方，則危吾身。
se eu fizer algo para corrigi-la, ameaço a mim mesmo.
If I insist on showing him a better method, then that would be dangerous to my own well-being.
If I try to impose some rule on him, I will endanger myself.
if I insist on his proceeding in a right way, it will be at the peril of my own person.
其知適足以知人之過，而不知其所以過。
Sua inteligência basta para ver os erros dos outros, mas não para ver os seus próprios.
He's smart enough to recognize other people's faults, but not smart enough to recognize his own faults.
He knows enough to recognize the faults of others, but he doesn't know his own faults.
His wisdom is just sufficient to know the errors of other men, but he does not know how he errs himself.
若然者，吾奈之何？」
Como posso ajudar numa situação dessas?"
In a situation like this, what can I do?"
What can I do with a man like this?"
What am I to do in such a case?'
蘧伯玉曰：「善哉問乎！
Qu Bo Yu respondeu: "Excelente pergunta!
Qi Bo Yu responded: "Good question!
"A very good question," said Ch'u Po-yu.
Qu Bo-yi replied,'Good indeed is your question!
戒之慎之，正汝身也哉！
Proteja-se, seja cuidadoso, mantenha-se correto!
Be on guard, be cautious, and get your own motivations in order!
"Be careful, be on your guard, and make sure that you yourself are in the right!
Be on your guard; be careful; see that you keep yourself correct!
形莫若就，心莫若和。
Quanto à sua aparência, o melhor é segui-lo; quanto à sua mente e coração, o melhor é manter a harmonia.
As to your outer appearance, there's nothing better than compliance. As to your inner feelings, there's nothing better than peacefulness.
In your actions it is best to follow along with him, and in your mind it is best to harmonize with him.
Your best plan will be, with your person to seek association with him, and with your mind to try to be in harmony with him;
雖然，之二者有患。
Ainda assim, esses dois oferecem riscos.
Even if you do all that, there are still a couple of things you have to be careful about.
However, these two courses involve certain dangers.
and yet there are dangers connected with both of these things.
就不欲入，和不欲出。
A aparência de segui-lo não deve afetar o seu interior, a harmonia buscada não deve se tornar completa.
Just because you're conforming on the outside, don't let that affect what's in your heart. Just because you're feeling peaceful inside, don't let that affect how you act on the outside.
Though you follow along, you don't want to be pulled into his doings, and though you harmonize, you don't want to be drawn out too far.
While seeking to keep near to him, do not enter into his pursuits; while cultivating a harmony of mind with him, do not show how superior you are to him.
形就而入，且為顛為滅，為崩為蹶。
Se a aparência de segui-lo afetar o seu interior, você será arruinado.
If you get so involved in conforming to what's around you that you let it affect your heart, you'll lose your balance, your blood will run cold, you'll fall apart, and you'll lose consciousness.
If in your actions you follow along to the extent of being pulled in with him, then you will be overthrown, destroyed, wiped out, and brought to your knees.
If in your personal association you enter into his pursuits, you will fall with him and be ruined, you will tumble down with a crash.
心和而出，且為聲為名，為妖為孽。
Se a sua harmonia se tornar completa, dirão que busca fama, será desprezado e humilhado.
If you get so involved in the peace within your heart that you show it on the outside, you'll hear everything as though it was music to your ears, seek fame, act seductively, and become a spoiled brat.
If in your mind you harmonize to the extent of being drawn out, then you will be talked about, named, blamed, and condemned.
If in maintaining a harmony with his mind, you show how different you are from him, he will think you do so for the reputation and the name, and regard you as a creature of evil omen.
彼且為嬰兒，亦與之為嬰兒；
Além disso, se ele agir como uma criança, aja como uma criança você também;
If the prince acts like an innocent child, then you also act like an innocent child with him.
If he wants to be a child, be a child with him.
If you find him to be a mere boy, be you with him as another boy;
彼且為無町畦，亦與之為無町畦；
se ele agir de forma caótica, aja de forma caótica você também;
If he starts exploring ways to overcome his limits, then you also act like you're exploring ways to overcome limits.
If he wants to follow erratic ways, follow erratic ways with him.
if you find him one of those who will not have their ground marked out in the ordinary way, do you humour him in this characteristic;
彼且為無崖，亦與之為無崖。
se ele agir sem prudência, aja sem prudência você também.
If he acts without being concerned for his own safety, then you also act without concern for your own safety.
If he wants to be reckless, be reckless with him.
if you find him to be free from lofty airs, show yourself to be the same -
達之，入於無疵。
Faça isso até alcançar o ponto em que não há falhas.
If you get to that point, you can reach into the place within him that's without faults.
Understand him thoroughly, and lead him to the point where he is without fault.
(ever) leading him on so as to keep him free from faults.
汝不知夫螳蜋乎？
Você não conhece o louva-a-deus/põe-mesa (inseto da ordem Mantodea)?
Haven't you heard the story of the praying mantis?
Don't you know about the praying mantis
Do you not know (the fate of) the praying mantis?
怒其臂以當車轍，不知其不勝任也，是其才之美者也。
Vigorosamente estende seus bracinhos tentando parar uma carruagem, não sabe que não pode conseguir, considera magníficos seus próprios talentos.
It got so mad that it stretched out its arm trying to stop a speeding car. It didn't know that it didn't have the ability to do that, but got carried away with thinking it could be good at doing anything.
that waved its arms angrily in front of an approaching carriage, unaware that they were incapable of stopping it? Such was the high opinion it had of its talents.
It angrily stretches out its arms, to arrest the progress of the carriage, unconscious of its inability for such a task, but showing how much it thinks of its own powers.
戒之慎之！
Proteja-se, seja cuidadoso!
Be on guard, be cautious!
Be careful, be on your guard!
Be on your guard; be careful.
積伐而美者以犯之，幾矣。
Se achar que pode usar os seus talentos para enfrentá-lo, pode ser o seu fim.
One who thinks they're good at tearing down what has already built up momentum will be offensive, and will soon come to an end.
If you offend him by parading your store of talents, you will be in danger!
If you cherish a boastful confidence in your own excellence, and place yourself in collision with him, you are likely to incur the fate (of the mantis).
汝不知夫養虎者乎？
Você não sabe como fazem aqueles que criam tigres?
Haven't you heard the story of the guy who raised and tamed tigers?
Don't you know how the tiger trainer goes about it?
Do you not know how those who keep tigers proceed?
不敢以生物與之，為其殺之之怒也；
Não ousam alimentá-los com presas vivas, pois matá-las pode despertar o seu instinto agressivo;
He didn't dare give them living animals for food, since by killing them their viciousness would increase.
He doesn't dare give the tiger any living thing to eat for fear it will learn the taste of fury by killing it.
They do not dare to supply them with living creatures, because of the rage which their killing of them will excite.
不敢以全物與之，為其決之之怒也。
não ousam alimentá-los com carcaças inteiras, pois despedaçá-las pode despertar o seu instinto agressivo.
He didn't dare give them whole carcasses of animals, since by tearing them apart their viciousness would increase.
He doesn't dare give it any whole thing to eat for fear it will learn the taste of fury by tearing it apart.
They do not (even) dare to give them their food whole, because of the rage which their rending of it will excite.
時其飢飽，達其怒心。
Conhecendo os horários de fome e satisfação, podem controlar a sua natureza agressiva.
By determining the times when they'd be hungry or full, he could keep the violence in their hearts calmed down.
He gauges the state of the tiger's appetite and thoroughly understands its fierce disposition.
They watch till their hunger is appeased, (dealing with them) from their knowledge of their natural ferocity.
虎之與人異類而媚養己者，順也；
Tigres e pessoas são de espécies diferentes, mas seguindo sua natureza é possível adestrá-los;
Tigers are a different species than people, and they have to be coaxed by their trainer in order to become docile.
Tigers are a different breed from men, and yet you can train them to be gentle with their keepers by following along with them.
Tigers are different from men, but they fawn on those who feed them, and do so in accordance with their nature.
故其殺者，逆也。
opondo-a, o resultado é a morte.
Therefore, what was once a killer can be turned into the opposite.
The men who get killed are the ones who go against them.
When any of these are killed by them, it is because they have gone against that nature.
夫愛馬者，以筐盛矢，以蜄盛溺。
Um senhor amava tanto o seu cavalo, que guardava suas fezes em cestos, e sua urina em jarros.
There was a man who loved his horse. He filled up baskets with its excrement, and filled up large shells with its urine.
The horse lover will use a fine box to catch the dung and a giant clam shell to catch the stale.
Those again who are fond of horses preserve their dung in baskets, and their urine in jars.
適有蚉虻僕緣，而拊之不時，則缺銜、毀首、碎胸。
Quando uma mosca pousou no lombo do cavalo, ele tentou matá-la sem pensar, fazendo o animal cuspir o freio, golpear sua cabeça e esmagar seu peito.
A mosquito or horsefly landed near the horse's tail, and the guy tried to slap it away. The horse was startled by the slap on his rump and pulled on its bit, thus smashing the guy's head to the ground and crushing his chest with its hoof.
But if a mosquito or a fly lights on the horse and he slaps it at the wrong time, then the horse will break the bit, hurt its head, and bang its chest.
If musquitoes and gadflies light on them, and the grooms brush them suddenly away, the horses break their bits, injure (the ornaments on) their heads, and smash those on their breasts.
意有所至，而愛有所亡，可不慎邪！」
Quando a atenção é muita, o amor se perde, você se dará ao luxo de não tomar cuidado?"
If paying attention to something gets too extreme, then love gets lost. Isn't there always a reason for caution?"
The horse lover tries to think of everything, but his affection leads him into error. Can you afford to be careless?"
The more care that is taken of them, the more does their fondness (for their attendants) disappear. Ought not caution to be exercised (in the management of them)?'
匠石之齊，至乎曲轅，見櫟社樹。
O carpinteiro Shi ia para Qi; quando chegou em Qu Yuan, viu um carvalho no santuário para os deuses da terra.
A certain carpenter Shih was traveling to the Ch'i State. On reaching Shady Circle, he saw a sacred li tree in the temple to the God of Earth.
A master carpenter named Shi (Stone Face), on his way to the state of Qi, arrived at the town of Qu Yuan where he saw an oak tree that served as a local shrine.
Carpenter Shih went to Ch'i and, when he got to Crooked Shaft, he saw a serrate oak standing by the village shrine.
A (master) mechanic, called Shi, on his way to Qi, came to Qu-yuan, where he saw an oak-tree, which was used as the altar for the spirits of the land.
其大蔽數千牛，絜之百圍，
Seus grandes galhos davam sombra a milhares de cabeças de gado, tinha cem palmos de circunferência,
It was so large that its shade could cover a herd of several thousand cattle. It was a hundred spans in girth,
It was so big that an ox standing behind it wouldn't be visible, and it measured a hundred spans around.
It was broad enough to shelter several thousand oxen and measured a hundred spans around,
It was so large that an ox standing behind it could not be seen. It measured a hundred spans round,
其高臨山十仞而後有枝，其可以為舟者旁十數。
ultrapassava as montanhas ao fundo dando galhos trinta metros acima, com os quais se poderia fazer as laterais de dez ou mais barcos.
towering up eighty feet over the hilltop, before it branched out. A dozen boats could be cut out of it.
It was as tall as the mountains in the background. Its branches extended out for eighty feet, and at least ten of the branches were large enough to be used to build the side of a boat.
towering above the hills. The lowest branches were eighty feet from the ground, and a dozen or so of them could have been made into boats.
and rose up eighty cubits on the hill before it threw out any branches, after which there were ten or so, from each of which a boat could be hollowed out.
觀者如市，匠伯不顧，遂行不輟。
Multidões a observavam como numa feira, e ainda assim o carpinteiro seguiu sem se deter.
Crowds stood gazing at it, but the carpenter took no notice, and went on his way without even casting a look behind.
Sightseers were packed together as if in a marketplace. The distinguished carpenter paid it no mind and just kept going without pausing.
There were so many sightseers that the place looked like a fair, but the carpenter didn't even glance around and went on his way without stopping.
People came to see it in crowds as in a market place, but the mechanic did not look round at it, but held on his way without stopping.
弟子厭觀之，走及匠石，曰：
Seu aprendiz a observou até enjoar, depois alcançou o carpinteiro, dizendo:
His apprentice however took a good look at it, and when he caught up with his master, said,
When his assistant had his fill of gazing at it, he ran to catch up with carpenter Shi and said:
His apprentice stood staring for a long time and then ran after Carpenter Shih and said,
One of his workmen, however, looked long and admiringly at it, and then ran on to his master, and said to him,
「自吾執斧斤以隨夫子，未嘗見材如此其美也。
"Desde que apanhei meu machado para segui-lo, nunca vi madeira tão bela.
"Ever since I have handled an adz in your service, I have never seen such a splendid piece of timber.
"I've been carrying this heavy ax around and following you, Master, and we haven't yet seen such great building material until now.
"Since I first took up my ax and followed you, Master, I have never seen timber as beautiful as this.
'Since I followed you with my axe and bill, I have never seen such a beautiful mass of timber as this.
先生不肯視，行不輟，何邪？」
O senhor não se preocupou em olhá-la, foi embora sem parar, por quê?"
How was it that you, Master, did not care to stop and look at it?"
Why, sir, were you not even willing to look at it, but just kept walking on?"
But you don't even bother to look, and go right on without stopping. Why is that?"
Why would you, Sir, not look round at it, but went on without stopping?'
曰：「已矣，勿言之矣！
O mestre respondeu: "Já chega, nem mais uma palavra!
"Forget about it. It's not worth talking about," replied his master.
"Stop it! Don't say another word!
"Forget it - say no more!" said the carpenter.
'Have done,' said Mr. Shi, 'and do not speak about it.
散木也，以為舟則沈，以為棺槨則速腐，
Esta árvore não presta, faça um barco com ela e ele afundará, faça um caixão e ele logo apodrecerá,
"It's good for nothing. Made into a boat, it would sink; into a coffin, it would rot;
The wood of that tree is defective. Use it to make a boat, and it would sink. Use it to make coffins, and they'd quickly rot.
"It's a worthless tree! Make boats out of it and they'd sink; make coffins and they'd rot in no time;
It is quite useless. A boat made from its wood would sink; a coffin or shell would quickly rot;
以為器則速毀，以為門戶則液樠，以為柱則蠹。
faça ferramentas e elas logo quebrarão, faça uma porta e ela ficará melada de resina, faça um poste e os insetos o devorarão.
into furniture, it would break easily; into a door, it would sweat; into a pillar, it would be worm-eaten.
Use it to make tools, and they'd quickly fall apart. Use it to make any kind of door and the knotholes would let in moisture. Use it to make a fence post and it'd be infested with worms.
make vessels and they'd break at once. Use it for doors and it would sweat sap like pine; use it for posts and the worms would eat them up.
an article of furniture would soon go to pieces; a door would be covered with the exuding sap; a pillar would be riddled by insects;
是不材之木也，無所可用，故能若是之壽。」
Não é madeira de qualidade, não tem uso algum, por isso está viva há tanto tempo."
It is wood of no quality, and of no use. That is why it has attained its present age."
That wood isn't good for anything, and is completely useless. That's why it's been able to grow so old."
It's not a timber tree - there's nothing it can be used for. That's how it got to be that old!"
the material of it is good for nothing, and hence it is that it has attained to so great an age.'
匠石歸，櫟社見夢曰：
Depois que o carpinteiro voltou para casa, o carvalho do santuário apareceu em seu sonho, dizendo:
When the carpenter reached home, he dreamt that the spirit of the tree appeared to him in his sleep and spoke to him as follows:
When carpenter Shi returned home, the oak used as a shrine appeared to him in a dream and said:
After Carpenter Shih had returned home, the oak tree appeared to him in a dream and said,
When Mr. Shi was returning, the altar-oak appeared to him in a dream, and said,
「女將惡乎比予哉？若將比予於文木邪？
"Então com o que é que você me compara? Com uma dessas madeiras de lei?
"What is it you intend to compare me with? Is it with fine-grained wood?
"With what else would you choose to compare me? Would you compare me with trees that have intricately fine grains?
"What are you comparing me with? Are you comparing me with those useful trees?
'What other tree will you compare with me? Will you compare me to one of your ornamental trees?
夫柤、梨、橘、柚、果、蓏之屬，
Ou com a macieira, a pêra, a tangerina, a lima ou outro desses arbustos frutíferos,
Look at the cherry-apple, the pear, the orange, the pumelo, and other fruit bearers?
Or with the peach, pear, tangerine, grapefruit - on which the fruit hang down like gourds?
The cherry apple, the pear, the orange, the citron, the rest of those fructiferous trees and shrubs -
There are hawthorns, pear-trees, orange-trees, pummelo-trees, gourds and other low fruit-bearing plants.
實熟則剝，剝則辱，大枝折，小枝泄。
quando amadurecem são esfoladas e humilhadas, os ramos maiores são quebrados, os pequenos arrancados.
As soon as their fruit ripens they are stripped and treated with indignity. The great boughs are snapped off, the small ones scattered abroad.
When their fruit ripens, they're stripped and left naked. The large branches are broken, and the small branches are torn to shreds.
as soon as their fruit is ripe, they are torn apart and subjected to abuse. Their big limbs are broken off, their little limbs are yanked around.
When their fruits are ripe, they are knocked down from them, and thrown among the dirt. The large branches are broken, and the smaller are torn away.
此以其能苦其生者也，故不終其天年而中道夭，
Por isso sua vida é amarga, não podem viver todos os seus anos e acabam morrendo jovens,
Thus do these trees by their own value injure their own lives. They cannot fulfill their allotted span of years, but perish prematurely
They have a painful life, and thus they don't live out their natural life span but come to a premature end in the middle of their time.
Their utility makes life miserable for them, and so they don't get to finish out the years Heaven gave them, but are cut off in mid-journey.
So it is that their productive ability makes their lives bitter to them; they do not complete their natural term of existence, but come to a premature end in the middle of their time,
自掊擊於世俗者也。物莫不若是。
são assim destruídas pelo povo. Nada escapa a isso.
because they destroy themselves for the (admiration of) the world. Thus it is with all things.
Just by the nature of what they are they're open to the assaults of the vulgar world. Of living things, nothing seems to escape that.
They bring it on themselves - the pulling and tearing of the common mob. And it's the same way with all other things.
bringing on themselves the destructive treatment which they ordinarily receive. It is so with all things.
且予求無所可用久矣，幾死，乃今得之，為予大用。
Assim eu venho tentando ser inútil há muito tempo, quase morri, mas consegui descobrir, e isso para mim é muito útil.
Moreover, I tried for a long period to be useless. Many times I was in danger of being cut down, but at length I have succeeded, and so have become exceedingly useful to myself.
I'd been trying to find out how to be useless for a long time, and although I almost died, now I've figured it out, and it's been a big help to me.
As for me, I've been trying a long time to be of no use, and though I almost died, I've finally got it. This is of great use to me.
I have sought to discover how it was that I was so useless; I had long done so, till (the effort) nearly caused my death; and now I have learned it - it has been of the greatest use to me.
使予也而有用，且得有此大也邪？
Caso eu fosse útil, teria conseguido chegar a este tamanho?
Had I indeed been of use, I should not be able to grow to this height.
If I'd made myself to be of any use whatsoever, how could I have managed to grow this huge?
If I had been of some use, would I ever have grown this large?
Suppose that I had possessed useful properties, should I have become of the great size that I am?
且也，若與予也皆物也，奈何哉其相物也？
Além disso, você e eu somos ambos seres vivos, como pode um saber do outro?
Moreover, you and I are both created things. Have done then with this criticism of each other.
Since you and I are connected just like everything else, what's the point in estimating something by its appearance?
Moreover you and I are both of us things. What's the point of this - things condemning things?
And moreover you and I are both things - how should one thing thus pass its judgment on another?
而幾死之散人，又惡知散木！」
E um velho quase morto como você, o que pode saber de uma árvore velha como eu!"
Is a good-for-nothing fellow in imminent danger of death a fit person to talk of a good-for-nothing tree?"
Yet a defective person like you who's nearly dead has the nerve to point out defects in a tree?"
You, a worthless man about to die - how do you know I'm a worthless tree?"
How is it that you a useless man know all this about me a useless tree?'
匠石覺而診其夢。弟子曰：
O carpinteiro Shi acordou e contou o seu sonho. Seu aprendiz disse:
When the carpenter Shih awaked and told his dream, his apprentice said,
Carpenter Shi woke up and related the story in his dream. His assistant asked:
When Carpenter Shih woke up, he reported his dream. His apprentice said,
When Mr. Shih awoke, he kept thinking about his dream, but the workman said,
「趣取無用，則為社何邪？」
"Interessada em se tornar inútil, como então ela se tornou uma árvore sagrada?"
"If the tree aimed at uselessness, how was it that it became a sacred tree?"
"If it was so intent on being useless, then why does it continue to be a shrine?"
"If it's so intent on being of no use, what's it doing there at the village shrine?"
'Being so taken with its uselessness, how is it that it yet acts here as the altar for the spirits of the land?'
曰：「密！若無言！彼亦直寄焉，
O mestre respondeu: "Quieto! Não diga mais nada! Ela apenas vive lá,
"Hush!" replied his master. "Keep quiet. It merely took refuge in the temple
"Shush! Don't say another word! It's only resting there.
"Shhh! Say no more! It's only resting there.
'Be still,' was the master's reply, 'and do not say a word. It simply happened to grow here;
以為不知己者詬厲也。不為社者，且幾有翦乎！
fazendo com que aqueles que não a conhecem não a maltratem. Não estivesse num santuário, já teriam tentado cortá-la!
to escape from the abuse of those who do not appreciate it. Had it not become sacred, how many would have wanted to cut it down!
By acting like it doesn't know what it is, any cruelty toward it is averted. If it didn't allow itself to be treated like a shrine, there'd be many who'd want to chop it down!
If we carp and criticize, it will merely conclude that we don't understand it. Even if it weren't at the shrine, do you suppose it would be cut down?
and thus those who do not know it do not speak ill of it as an evil thing. If it were not used as the altar, would it be in danger of being cut down?
且也，彼其所保，與眾異，以義譽之，不亦遠乎！」
Além disso, sua maneira de proteger-se é diferente da maioria das pessoas, e julgá-la por isso é passar longe da questão!"
Moreover, the means it adopts for safety is different from that of others, and to criticize it by ordinary standards would be far wide of the mark."
It provides a place where many different kinds of people can feel protected, but if it was judged by how it could be used in a more conventional way, it wouldn't have gotten this far!"
It protects itself in a different way from ordinary people. If you try to judge it by conventional standards, you'll be way off!"
Moreover, the reason of its being preserved is different from that of the preservation of things generally; is not your explaining it from the sentiment which you have expressed wide of the mark?'
南伯子綦遊乎商之丘，見大木焉有異，
Nan Bo Zi Qi passeava pelas montanhas de Shang, quando viu uma árvore grande e peculiar,
Tsech'i of Nan-po was traveling on the hill of Shang when he saw a large tree which astonished him very much.
When Nan Bo Zi Qi (Exalted Count of Southern Darkness) was traveling in the hills of Shang (Busy Metropolis), he saw a large and unusual tree.
Tzu-ch'i of Nan-po was wandering around the Hill of Shang when he saw a huge tree there, different from all the rest.
Nan-bo Zi-Qi in rambling about the Heights of Shang, saw a large and extraordinary tree.
結駟千乘，隱將芘其所藾。
mil carruagens de quatro cavalos podiam se abrigar em sua sombra imensa.
A thousand chariot teams of four horses could find shelter under its shade.
A group of a thousand chariots could be hidden under the cover of its shade.
A thousand teams of horses could have taken shelter under it and its shade would have covered them all.
The teams of a thousand chariots might be sheltered under it, and its shade would cover them all!
子綦曰：「此何木也哉？此必有異材夫！」
Zi Qi falou: "Que árvore é esta? Ela deve ter uma madeira excepcional!"
"What tree is this?" cried Tsech'i. "Surely it must be unusually fine timber."
Zi Qi said: "What kind of tree is this? It must be very strange timber!"
Tzu-ch'i said, "What tree is this? It must certainly have some extraordinary usefulness!"
Zi-Qi said, 'What a tree is this! It must contain an extraordinary amount of timber!
仰而視其細枝，則拳曲而不可以為棟梁；
Olhou para cima e viu seus finos ramos, tão tortos que não serviam para fazer vigas;
Then looking up, he saw that its branches were too crooked for rafters;
He turned his face up and looked at its thin branches which were so bent and twisted that they couldn't be used as rafters and beams.
But, looking up, he saw that the smaller limbs were gnarled and twisted, unfit for beams or rafters,
When he looked up, however, at its smaller branches, they were so twisted and crooked that they could not be made into rafters and beams;
俯而見其大根，則軸解而不可為棺槨；
olhou para baixo e viu sua base espessa, tão cheia de reentrâncias que não servia para fazer caixões;
and looking down he saw that the trunk's twisting loose grain made it valueless for coffins.
He bent down and looked at the tree's roots which were so gnarled and knotty that they couldn't be used to make coffins.
and looking down, he saw that the trunk was pitted and rotten and could not be used for coffins.
when he looked down to its root, its stem was divided into so many rounded portions that neither coffin nor shell could be made from them.
咶其葉，則口爛而為傷；
lambeu uma folha, apenas para ficar com a boca inchada e dolorida;
He tasted a leaf, but it took the skin off his lips;
He touched one of the leaves to his tongue, and it stung his mouth and left a sore.
He licked one of the leaves and it blistered his mouth and made it sore.
He licked one of its leaves, and his mouth felt torn and wounded.
嗅之，則使人狂酲三日而不已。
cheirou-a, era o bastante para deixar um homem intoxicado por três dias.
and its odor was so strong that it would make a man intoxicated for three days together.
He smelled it then became like a mad man and had a hangover for more than three days.
He sniffed the odor and it was enough to make a man drunk for three days.
The smell of it would make a man frantic, as if intoxicated, for more than three whole days together.
子綦曰：「此果不材之木也，
Zi Qi disse: "Esta árvore de fato não presta,
"Ah!" said Tsech'i, "this tree is really good for nothing,
Zi Qi said: "This tree really is incapable of providing anything useful.
"It turns out to be a completely unusable tree," said Tzu-ch'i,
'This, indeed,' said he, 'is a tree good for nothing,
以至於此其大也。嗟乎！神人以此不材！」
por isso ficou tão grande. Ah! Só uma pessoa espiritual poderia usar essa inutilidade!"
and that is how it has attained this size. A spiritual man might well follow its example of uselessness."
That's how it's been able to grow so large. Aha! A holy person would be just as incapable!"
"and so it has been able to grow this big. Aha ! - it is this unusableness that the Holy Man makes use of!"
and it is thus that it has attained to such a size. Ah! and spirit-like men acknowledge this worthlessness (and its result).'
宋有荊氏者，宜楸、柏、桑。
No distrito de Jing Shi, em Song, crescem bem a catalpa, o cipreste, a amoreira.
In the State of Sung there is a land belonging to the Chings, where thrive the catalpa, the cedar, and the mulberry.
In the state of Song there's an area called Jing Shi, where there are catalpas, cypress and mulberry trees.
The region of Ching-shih in Sung is fine for growing catalpas, cypresses, and mulberries.
In Song there is the district of Jing-shi, in which catalpae, cypresses, and mulberry trees grow well.
其拱把而上者，求狙猴之杙者斬之；
Aquelas de um palmo ou dois de circunferência, derrubam-nas para terem onde prender seus macacos;
Such as are of one span or so in girth are cut down for monkey cages.
Those trees that have grown so large that you can't get both hands around their trunks are cut down by people who want to make posts to tie up their monkeys.
But those that are more than one or two arm-lengths around are cut down for people who want monkey perches;
Those of them which are a span or two or rather more in circumference are cut down by persons who want to make posts to which to tie their monkeys;
三圍四圍，求高名之麗者斬之；
as que têm três ou quatro palmos, derrubam-nas para enfeitarem casas altas e vistosas;
Those of two or three spans are cut down for the beams of fine houses.
Those that are three or four spans around are chopped down by people to make decorations for their palatial homes.
those that are three or four spans around are cut down for the ridgepoles of tall roofs;
those which are three or four spans round are cut down by persons who want beams for their lofty and famous houses;
七圍八圍，貴人富商之家求樿傍者斬之。
as de sete ou oito palmos, derrubam-nas para fazerem caixões de nobres e de ricos comerciantes.
Those of seven or eight spans are cut down for the solid (unjointed) sides of rich men's coffins.
Those seven or eight spans around are chopped down by officials and rich merchants to make sides for their family altars.
and those that are seven or eight spans are cut down for the families of nobles or rich merchants who want side boards for coffins.
and those of seven or eight spans are cut down by noblemen and rich merchants who want single planks for the sides of their coffins.
故未終其天年，而中道已夭於斧斤，
Por isso não completam o seu tempo de vida natural, morrendo pelo machado no meio do caminho,
Thus they do not fulfill their allotted span of years, but perish young beneath the ax.
Therefore, they don't live out their natural life span, but come to a premature end by the use of axes and hatchets in the middle of their growth.
So they never get to live out the years Heaven gave them, but are cut down in mid-journey by axes.
The trees in consequence do not complete their natural term of life, and come to a premature end in the middle of their growth under the axe and bill;
此材之患也。故解之以牛之白顙者，
esse é o problema trazido pelas suas qualidades. Assim, o Jie recomenda que bois de testa branca,
Such is the misfortune which overtakes worth. For the sacrifices to the River God, neither bulls with white foreheads,
That's the trouble with having material value. Therefore, when preparing for a sacrificial offering, oxen with white foreheads,
This is the danger of being usable. In the Chieh sacrifice, oxen with white foreheads,
this is the evil that befalls them from their supplying good timber. In the same way the Jie (book) specifies oxen that have white foreheads,
與豚之亢鼻者，與人有痔病者，不可以適河。
porcos de focinho empinado, e pessoas com hemorróidas, não são adequados para o sacrifício ao Rio.
nor pigs with high snouts, nor men suffering from piles, can be used.
pigs with turned up snouts, and people who are suffering from diarrhea can't be used in the River Sacrifices.
pigs with turned-up snouts, and men with piles cannot be offered to the river.
pigs that have turned-up snouts, and men that are suffering from piles, and forbids their being sacrificed to the Ho.
此皆巫祝以知之矣，所以為不祥也，
Isto é algo que todos os xamãs sabem, e os consideram infelizes,
This is known to all the soothsayers, for these are regarded as inauspicious.
This is something all respected shamans know about, as it's considered to bring bad luck.
This is something all the shamans know, and hence they consider them inauspicious creatures.
The wizards know them by these peculiarities and consider them to be inauspicious,
此乃神人之所以為大祥也。
pelo mesmo motivo as pessoas espirituais os consideram extremamente felizes.
The wise, however, would regard them as extremely auspicious (to themselves).
On the other hand, these are the things a holy man considers to be very lucky.
But the Holy Man for the same reason considers them highly auspicious.
but spirit-like men consider them on this account to be very fortunate.
支離疏者，頤隱於臍，肩高於頂，
O deformado Shu, seu queixo escondia o umbigo, seus ombros mais altos que a cabeça,
There was a hunchback named Su. His jaws touched his navel. His shoulders were higher than his head.
There was a deformed man called Shu (Dislocated). His chin was hidden in his bellybutton, his shoulders were higher than the top of his head,
There's Crippled Shu - chin stuck down in his navel, shoulders up above his head,
There was the deformed object Shu. His chin seemed to hide his navel; his shoulders were higher than the crown of his head;
會撮指天，五管在上，兩髀為脅。
seu cabelo unido apontava para o céu, os cinco órgãos vitais comprimidos no alto do tórax, suas coxas saíam pelos lados do tronco.
His neck bone stuck out toward the sky. His viscera were turned upside down. His buttocks were where his ribs should have been.
the top of his spine was like a finger pointing to the sky, his five vital organs protruded to the outside, and both of his thigh bones were forced up next to his ribs.
pigtail pointing at the sky, his five organs on the top, his two thighs pressing his ribs.
the knot of his hair pointed to the sky; his five viscera were all compressed into the upper part of his body, and his two thigh bones were like ribs.
挫鍼治繲，足以餬口；
Costurando ou lavando, conseguia se alimentar;
By tailoring, or washing, he was easily able to earn his living.
By mending and washing clothes he was able to make enough to feed himself.
By sewing and washing, he gets enough to fill his mouth;
By sharpening needles and washing clothes he was able to make a living.
鼓筴播精，足以食十人。
peneirando e limpando arroz, conseguia alimentar dez pessoas.
By sifting rice he could make enough to support a family of ten.
By beating the husk off rice and sorting it, he was able to make enough to feed ten people.
by handling a winnow and sifting out the good grain, he makes enough to feed ten people.
By sifting rice and cleaning it, he was able to support ten individuals.
上徵武士，則支離攘臂而遊於其間；
Quando o governo recrutava guerreiros, o deformado levantava seus braços em meio à multidão;
When orders came down for a conscription, the hunchback walked about unconcerned among the crowd.
When the emperor sent out officials to round up an army from the civilian population, he was excused when he exposed his deformed body.
When the authorities call out the troops, he stands in the crowd waving good-by;
When the government was calling out soldiers, this poor Shu would bare his arms among the others;
上有大役，則支離以有常疾不受功；
quando recrutavam trabalhadores para uma atividade penosa, o deformado era dispensado devido à sua enfermidade;
And similarly, in government conscription for public works, his deformity saved him from being called.
When the emperor sent out officials to round up a group of laborers, he was excused because he constantly got sick and didn't have any stamina.
when they get up a big work party, they pass him over because he's a chronic invalid.
when it had any great service to be undertaken, because of his constant ailments, none of the work was assigned to him;
上與病者粟，則受三鐘與十束薪。
quando distribuíam alimento entre os doentes, ele recebia três porções e ainda dez feixes de lenha.
On the other hand, when it came to government donations of grain for the disabled, the hunchback received as much as three chung and of firewood, ten faggots.
When the emperor sent out officials to distribute food to the ill and sickly, he received three times as much as anyone else as well as ten bundles of firewood.
And when they are doling out grain to the ailing, he gets three big measures and ten bundles of firewood.
when it was giving out grain to the sick, he received three kung, and ten bundles of firewood.
夫支離其形者，猶足以養其身，終其天年，
Mesmo tendo um corpo deformado, ele ainda podia se alimentar e completar os seus anos de vida,
And if physical deformity was thus enough to preserve his body until the end of his days,
If a person who's been denied a normally formed body from birth can still find a way to feed himself and live out his natural life span,
With a crippled body, he's still able to look after himself and finish out the years Heaven gave him.
If this poor man, so deformed in body, was still able to support himself, and complete his term of life,
又況支離其德者乎！
quanto mais não poderia se lhe faltasse apenas a Espontaneidade!
how much more should moral and mental deformity avail!
then so too should someone who's been denied Virtue!
How much better, then, if he had crippled virtue!
how much more may they do so, whose deformity is that of their faculties!
孔子適楚，楚狂接輿遊其門曰：
Quando Confúcio estava em Chu, Jie Yu, o louco de Chu, passou por sua porta, gritando:
When Confucius was in the Ch'u State, the eccentric Chieh Yu passed his door, saying,
When Kong Zi (Confucius) traveled to the state of Chu, Jie Yu (Car Accident Victim), the madman of Chu, walked up to his outer gate and said:
When Confucius visited Ch'u, Chieh Yu, the madman of Ch'u, wandered by his gate crying,
When Confucius went to Chu, Jie-yu, the madman of Chu, as he was wandering about, passed by his door, and said,
「鳳兮鳳兮，何如德之衰也！
"Oh Fênix! Oh Fênix! Eis que a Espontaneidade declina!
"O phoenix! O phoenix! How has thy virtue fallen!
"Phoenix! Phoenix! (a bird of good omen) How much Virtue has declined!
"Phoenix, phoenix, how his virtue failed!
'O Phoenix, O Phoenix, how is your virtue degenerated!
來世不可待，往世不可追也。
Não podemos esperar o futuro, não podemos buscar o passado.
Wait not for the coming years, nor hanker back to the past.
We can't wait for the future to sort it out, and we can't chase after the past.
The future you cannot wait for; the past you cannot pursue.
The future is not to be waited for; the past is not to be sought again!
天下有道，聖人成焉；
Quando a Natureza predomina, os sensatos têm sucesso;
When the right principles prevail on earth, prophets will fulfill their mission.
When the world has Dao, Sages rest on their laurels.
When the world has the Way, the sage succeeds;
When good order prevails in the world, the sage tries to accomplish all his service;
天下無道，聖人生焉。
quando a Natureza não predomina, os sensatos sobrevivem.
When the right principles prevail not, they will but preserve themselves.
When the world doesn't have Dao, Sages come to life.
when the world is without the Way, the sage survives.
when disorder prevails, he may preserve his life;
方今之時，僅免刑焉。
Nos dias de hoje, tentam apenas escapar à punição.
At the present day, they are but trying to keep out of jail!
In this day and age, one can only expect to escape punishment.
In times like the present, we do well to escape penalty.
at the present time, it is enough if he simply escape being punished.
福輕乎羽，莫之知載；
A felicidade é leve como a pluma, mas ninguém sabe segurá-la;
The good fortunes of this world are light as feathers, yet none estimates them at their true value.
Good fortune is as light as a feather, but no one knows how to carry it.
Good fortune is light as a feather, but nobody knows how to hold it up.
Happiness is lighter than a feather, but no one knows how to support it;
禍重乎地，莫之知避。
a desgraça é pesada como a Terra, mas ninguém sabe evitá-la.
The misfortunes of this life are weighty as the earth, yet none knows how to keep out of their reach.
Misfortune is as heavy as dirt, but no one knows how to avoid it.
Misfortune is heavy as the earth, but nobody knows how to stay out of its way.
calamity is heavier than the earth, and yet no one knows how to avoid it.
已乎已乎，臨人以德！
Chega! Basta de se aproximar das pessoas ensinando a sua Espontaneidade!
No more, no more, show off your virtue.
Stop! Stop evaluating people by their Virtue!
Leave off, leave off - this teaching men virtue!
Give over! give over approaching men with the lessons of your virtue!
殆乎殆乎，畫地而趨！
Arriscado! É arriscado traçar uma linha no chão e decidir o seu lado!
Beware, beware, move cautiously on!
Danger! It's dangerous to draw a line in the sand and rush over to your side!
Dangerous, dangerous - to mark off the ground and run!
You are in peril! you are in peril, hurrying on where you have marked out the ground against your advance!
迷陽迷陽，無傷吾行！
Espinheiro! Espinheiro! Não prejudique nosso caminho!
O brambles, O brambles, wound not my steps!
Enchanted by the light. So enchanted by the light it's a wonder we haven't harmed our paths.
Fool, fool - don't spoil my walking!
I avoid publicity, I avoid publicity, that my path may not be injured.
吾行卻曲，無傷吾足！」
Nosso caminho pode ser tortuoso, mas não ferimos os nossos pés!"
I pick my way about, hurt not my feet!"
My own path may seem distastefully crooked, but at least I haven't harmed my feet!"
I walk a crooked way - don't step on my feet.
I pursue my course, now going backwards, now crookedly, that my feet may not be hurt.
山木自寇也，膏火自煎也。
As árvores na montanha por sua Natureza são roubadas, o óleo por sua Natureza é queimado.
The mountain trees invite their own cutting down; lamp oil invites its own burning up.
By their own nature, mountain trees are cut down. By its own nature, cooking oil is used up in a frying pan.
The mountain trees do themselves harm; the grease in the torch burns itself up.
The mountain by its trees weakens itself. The grease which ministers to the fire fries itself.
桂可食，故伐之；
A casca da canela pode ser comida, por isso a árvore é derrubada;
Cinnamon bark can be eaten; therefore the tree is cut down.
A cinnamon tree is edible, so it's cut down.
The cinnamon can be eaten and so it gets cut down;
The cinnamon tree can be eaten, and therefore it is cut down.
漆可用，故割之。
a laca pode ser usada, por isso sua árvore é cortada.
Lacquer can be used, therefore the tree is scraped.
Varnish is useful, so the trees that produce it are tapped.
the lacquer tree can be used and so it gets hacked apart.
The varnish tree is useful, and therefore incisions are made in it.
人皆知有用之用，而莫知無用之用也。
Todos sabem a utilidade de ser útil, mas ninguém sabe a utilidade de ser inútil.
All men know the utility of useful things; but they do not know the utility of futility.
Everyone knows the usefulness of the useful, but no one knows the usefulness of the useless.
All men know the use of the useful, but nobody knows the use of the useless!"
All men know the advantage of being useful, but no one knows the advantage of being useless.
Deformities, or Evidence of a Full Character
Calculations on Fulfilling Virtue (Nina Correa)
The Sign of Virtue Complete (Burton Watson)
The Seal of Virtue Complete (James Legge)
魯有兀者王駘，從之遊者，與仲尼相若。
Em Lu havia um perneta chamado Wang Tai, os que viajavam para vê-lo eram tantos quanto os que viajavam para ver Confúcio.
In the state of Lu there was a man, named Wang T'ai, who had had one of his legs cut off. His disciples were as numerous as those of Confucius.
In the state of Lu there's a person named Wang Tai (Great Lame Horse) who lost one of his feet. He has throngs of followers, about the same number as Zhong Ni (Confucius).
IN LU THERE WAS A MAN named Wang Tai who had had his foot cut off.' He had as many followers gathered around him as Confucius.
Lu there was a Wang Tai who had lost both his feet; while his disciples who followed and went about with him were as numerous as those of Zhongni.
常季問於仲尼曰：
Chang ji perguntou a Confúcio:
Ch'ang Chi asked Confucius, saying,
Chang Ji (Ordinary Younger Brother) asked Zhong Ni:
Ch'ang Chi asked Confucius,
Chang Ji asked Zhongni about him, saying,
「王駘，兀者也，從之遊者，與夫子中分魯。
"Wang Tai, um perneta, e divide com o mestre as multidões de Lu que os visitam.
"This Wang T'ai has been mutilated, yet he has as many followers in the Lu State as you.
"Wang Tai, who has lost a foot (by amputation as punishment for a crime), has as many followers as you do, Master, throughout the state of Lu.
"This Wang T'ai who's lost a foot - how does he get to divide up Lu with you, Master, and make half of it his disciples?
'Though Wang Tai is a cripple, the disciples who follow him about divide Lu equally with you, Master.
立不教，坐不議，虛而往，實而歸。
Levanta-se e não prega, senta-se e não debate, mas eles chegam vazios e retornam cheios.
He neither stands up to preach nor sits down to give discourse; yet those who go to him empty, depart full.
When he stands up he doesn't preach, and when he sits down he doesn't carry on discussions. Those who go to him empty return fulfilled.
He doesn't stand up and teach, he doesn't sit down and discuss, yet they go to him empty and come home full.
When he stands, he does not teach them; when he sits, he does not discourse to them. But they go to him empty, and come back full.
固有不言之教，無形而心成者邪？
Haverá esse ensinar sem palavras, um ser deformado pode ter o coração completo?
Is he the kind of person who can teach without words and influence people's minds without material means?
How can someone who's unconcerned with teaching with words and has a mutilated body still have a completed heart?
Does he really have some wordless teaching, some formless way of bringing the mind to completion?
Is there indeed such a thing as instruction without words? and while the body is imperfect, may the mind be complete?
是何人也？」
Que tipo de pessoa é essa?
What manner of man is this?"
What kind of person is he?"
What sort of man is he?"
What sort of man is he?'
仲尼曰：「夫子，聖人也。
Confúcio respondeu: "É um cavalheiro sensato.
"He is a sage," replied Confucius,
Zhong Ni said: "This Master is a Sage.
Confucius said, "This gentleman is a sage.
Zhongni replied, 'This master is a sage.
丘也，直後而未往耳。
Estou ficando para trás por não ter ido vê-lo ainda.
"I wanted to go to him, but am merely behind the others.
I'm always so behind the times that I haven't had a chance yet to go and listen to him.
It's just that I've been tardy and haven't gone to see him yet.
I have only been too late in going to him.
丘將以為師，而況不如丘者乎！
Espero tê-lo como um mestre, quanto mais deveriam aqueles que não são como eu!
Even I will go and make him my teacher, -- why not those who are lesser than I?
I'll go learn from him, and surely those who aren't the least bit like me would do the same.
But if I go to him as my teacher, how much more should those who are not my equals!
I will make him my teacher; and how much more should those do so who are not equal to me!
奚假魯國！丘將引天下而與從之。」
Por que apenas o país de Lu? Atrairei o mundo inteiro para segui-lo!"
And I will lead, not only the State of Lu, but the whole world to follow him."
Why should it be limited to the state of Lu? I'll attract the whole world to follow him."
Why only the state of Lu? I'll bring the whole world along and we'll all become his followers!"
Why should only the state of Lu follow him? I will lead on all under heaven with me to do so.'
常季曰：「彼兀者也，
Chang Ji disse: "Ele é aleijado,
"The man has been mutilated," said Ch'ang Chi,
Chang Ji said: "That guy's missing a foot,
Ch'ang Chi said, "If he's lost a foot
Chang Ji rejoined, 'He is a man who has lost his feet,
而王先生，其與庸亦遠矣。
e os homens o chamam mestre, deve ser mesmo excepcional.
"and yet people call him 'Master.' He must be very different from the ordinary men.
yet he's a respected teacher, which makes him quite extraordinary.
and is still superior to the Master, then how far above the common run of men he must be!
and yet he is known as the venerable Wang - he must be very different from ordinary men.
若然者，其用心也，獨若之何？」
Se for assim, de que forma única ele deve usar sua mente?"
If so, how does he train his mind?"
How can a person like that remain so single-hearted?"
A man like that - what unique way does he have of using his mind?"
What is the peculiar way in which he employs his mind?'
仲尼曰：「死生亦大矣，
Confúcio disse: "Morte e vida são grandes assuntos,
"Life and Death are indeed changes of great moment," answered Confucius,
Zhong Ni said: "Much is made of death and life,
Confucius said, "Life and death are great affairs,
The reply was, 'Death and life are great considerations,
而不得與之變，
mas não mexem com ele;
"but they cannot affect his mind.
but they don't affect him.
and yet they are no change to him.
but they could work no change in him.
雖天地覆墜，亦將不與之遺。
ainda que os céus desabassem, ele não seria perturbado.
Heaven and earth may collapse, but his mind will remain.
Even if heaven and earth were to crumble and fall, not even that would shake him up.
Though heaven and earth flop over and fall down, it is no loss to him.
Though heaven and earth were to be overturned and fall, they would occasion him no loss.
審乎無假，而不與物遷，
Examina a fundo e não se deixa levar pelos demais,
Being indeed without flaw, it will not share the fate of all things.
He can examine carefully what's flawless, yet not be persuaded to follow what others do.
He sees clearly into what has no falsehood and does not shift with things.
His judgment is fixed regarding that in which there is no element of falsehood; and, while other things change, he changes not.
命物之化，而守其宗也。」
seu destino pode ser diverso, mas ele guarda as suas origens."
It can control the transformation of things, while preserving its source intact."
His fate is different from other things, yet he guards what they put stock in."
He takes it as fate that things should change, and he holds fast to the source."
The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them.'
常季曰：「何謂也？」
"Como assim?" perguntou Chang Ji.
"How so?" asked Ch'ang Chi.
Chang Ji asked: "What do you mean by that?"
"What do you mean by that?" asked Ch'ang Chi.
Chang Ji said, 'What do you mean?'
仲尼曰：「自其異者視之，肝膽楚越也；
Confúcio respondeu: "Se você olhar as coisas em suas diferenças, há o fígado e o intestino, (os reinos de) Chu e Yue;
"From the point of view of differentiation of things," replied Confucius, "we distinguish between the liver and the gall, between the Ch'u State and the Yueh State.
Zhong Ni said: "If you look at things from the point of view of their differences, then the liver and gall bladder are as far apart as the states of Chu and Yue.
Confucius said, "If you look at them from the point of view of their differences, then there is liver and gall, Ch'u and Yueh.
'When we look at things,' said Zhongni, 'as they differ, we see them to be different, (as for instance) the liver and the gall, or Chu and Yue;
自其同者視之，萬物皆一也。
se você olhá-las em sua igualdade, todos os seres se tornam um.
From the point of view of their sameness, all things are One.
If you look at things from the point of view of their similarities, then all living things share a unity.
But if you look at them from the point of view of their sameness, then the ten thousand things are all one.
when we look at them, as they agree, we see them all to be a unity.
夫若然者，且不知耳目之所宜，
Quando alcança este ponto, ele não busca saber o que o trazem olhos e ouvidos,
He who regards things in this light does not even trouble about what reaches him through the senses of hearing and sight,
At that point, such a person not only doesn't evaluate things with his ears and eyes,
A man like this doesn't know what his ears or eyes should approve -
So it is with this (Wang Tai). He takes no knowledge of the things for which his ears and eyes are the appropriate organs,
而游心於德之和，物視其所一，
mas deixa sua mente vagar na harmonia da Espontaneidade; vendo os seres como um,
but lets his mind wander in the moral harmony of things. He beholds the unity in things,
but lets his heart and mind float with the harmony of his own nature. He looks at the unity of things,
he lets his mind play in the harmony of virtue. As for things, he sees them as one
but his mind delights itself in the harmony of (all excellent) qualities. He looks at the unity which belongs to things,
而不見其所喪，視喪其足，猶遺土也。」
não vê suas perdas, a perda do seu pé é para ele como perder um punhado de terra."
and does not notice the loss of particular objects. And thus the loss of his leg is to him as would be the loss of so much dirt."
and doesn't look for what they're lacking. He regards losing his foot as though he was shaking off a clump of mud."
and does not see their loss. He regards the loss of a foot as a lump of earth thrown away."
and does not perceive where they have suffered loss. He looks on the loss of his feet as only the loss of so much earth.'
常季曰：「彼為己，
Chang Ji disse: "Ele se percebe,
"But he cultivates only himself," said Ch'ang Chi.
Chang Ji said: "By losing his own sense of separateness,
Ch'ang Chi said, "In the way he goes about it,
Chang Ji said, 'He is entirely occupied with his (proper) self.
以其知得其心，
seu intelecto compreende sua mente,
"He uses his knowledge to perfect his mind,
he's able to achieve an understanding of his heart,
he uses his knowledge to get at his mind,
By his knowledge he has discovered (the nature of) his mind,
以其心得其常心，物何為最之哉？」
sua mente compreende a mente comum, mas por que é que gostam tanto dele?"
and develops his mind into the Absolute Mind. But how is it that people flock around him?"
and use his heart to achieve a sense of durability in his heart. Why do others want to be sheltered by him?"
and uses his mind to get at the constant mind. Why should things gather around him?"
and to that he holds as what is unchangeable; but how is it that men make so much of him?'
仲尼曰：「人莫鑑於流水，而鑑於止水，
Confúcio respondeu: "As pessoas não se olham na água corrente, mas na água parada,
"A man," replied Confucius, "does not seek to see himself in running water, but in still water.
Zhong Ni replied: "There's no way for people to see their reflections in running water, but they can see their reflections in still water.
Confucius said, "Men do not mirror themselves in running water - they mirror themselves in still water.
The reply was, 'Men do not look into running water as a mirror, but into still water -
唯止能止眾止。
apenas a quietude pode deixar as multidões quietas.
For only what is itself still can instill stillness into others.
Multitudes of people can only be stilled by staying still.
Only what is still can still the stillness of other things.
it is only the still water that can arrest them all, and keep them (in the contemplation of their real selves).
受命於地，唯松柏獨也在，冬夏青青；
A graça da Terra foi dada ao pinheiro e ao cipreste, que do inverno ao verão estão verdes, verdes;
The grace of earth has reached only the pines and cedars; winter and summer alike, they are green.
Complying with what was fated from the earth, only the pine and cypress could remain on their own course - staying green in both summer and winter.
Of those that receive life from the earth, the pine and cypress alone are best - they stay as green as ever in winter or summer.
Of things which are what they are by the influence of the earth, it is only the pine and cypress which are the best instances - in winter as in summer brightly green.
受命於天，唯舜獨也正，
A graça dos céus foi dada a Yao e Shun que puderam ser íntegros,
The grace of God has reached to Yao and to Shun, who alone attained rectitude.
Complying with what was fated by the heavens, only Yao and Shun could remain true to their own course -
Of those that receive life from Heaven, Yao and Shun alone are best -
Of those which were what they were by the influence of Heaven, the most correct examples were Yao and Shun;
幸能正生，以正眾生。
tendo a sorte de serem íntegros, puderam tornar íntegros os demais.
Happily he was able to rectify himself and thus become the means through which all were rectified.
being able to lead all living things. If one is lucky they can realize their true course has been set from birth, as everyone's true course has been set from birth.
they stand at the head of the ten thousand things. Luckily they were able to order their lives, and thereby order the lives of other things.
fortunate in (thus) maintaining their own life correct, and so as to correct the lives of others.
夫保始之徵，不懼之實。
A perda do medo é sinal de que alguém guarda as suas origens.
For the possession of one's original (nature) is evidenced in true courage.
Feeling secure from danger at the beginning of his journey, not fearing what will happen to him,
Proof that a man is holding fast to the beginning lies in the fact of his fearlessness.
As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness -
勇士一人，雄入於九軍。
Um herói sozinho penetra bravamente entre nove exércitos.
A man will, single-handed, brave a whole army.
one brave soldier would feel powerful enough to penetrate nine armies.
A brave soldier will plunge alone into the midst of nine armies.
how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts.
將求名而能自要者，而猶若此，
A busca pela fama já produz esse resultado,
And if such a result can be achieved by one in search of fame through self control,
The only goal that kind of person has in mind is seeking to make a name for himself.
He seeks fame and can bring himself to this.
If a man only seeking for fame and able in this way to secure it can produce such an effect,
而況官天地，府萬物，直寓六骸，
quanto mais um profundo conhecimento sobre os céus e a Terra, o governo de todos os seres, fazendo do corpo apenas sua morada,
how much greater courage can be shown by one who extends his sway over heaven and earth and gives shelter to all things, who, lodging temporarily within the confines of a body
Suppose someone set their mind to being controlled by both the heavens and the earth, to being compensated by all living things, to align all the limbs of their body,
How much more, then, is possible for a man who governs Heaven and earth, stores up the ten thousand things, lets the six parts of his body be only a dwelling
how much more (may we look for a greater result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members of his body,
象耳目，一知之所知，而心未嘗死者乎！
tornando a forma das coisas na unidade do seu conhecimento, e sua mente despreocupada com a morte!
with contempt for the superficialities of sight and sound, brings his knowledge to level all knowledge and whose mind never dies!
to observe clearly using their eyes and ears, to know the unity of their awareness, and to never allow their mind to deteriorate!
makes ornaments of his ears and eyes, unifies the knowledge of what he knows, and in his mind never tastes death.
whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies!
彼且擇日而登假，人則從是也。
E se ele decidir um dia partir, muitos o seguirão.
Besides, he (Wang T'ai) is only awaiting his appointed hour to go up to Heaven. Men indeed flock to him of their own accord.
That kind of person would just get up and leave one day, and if people followed after him,
He will soon choose the day and ascend far off. Men may become his followers,
If such a man were to choose a day on which he would ascend far on high, men would (seek to) follow him there.
彼且何肯以物為事乎！」
Mas que interesse ele pode ter nos assuntos deles?"
How can he take seriously the affairs of this world?"
what would he care about what anyone else was doing?"
but how could he be willing to bother himself about things?"
But how should he be willing to occupy himself with other men?'
申徒嘉，兀者也，而與鄭子產同師於伯昏無人。
Shen Tu Jia (Excelente Discípulo Espiritual) era outro aleijado (naquela época cortava-se um pé de criminosos médios, um dedo para crimes menores, etc), e junto com Zi Chan (Produtor de Crianças, um famoso estadista) de Zheng era discípulo de Bo Hun Wu Ren (Pai Sutileza Desabitada).
Shent'u Chia had only one leg. He studied under Pohun Wujen (Muddle-Head No-Such-Person) together with Tsech'an (24) of the Cheng State.
Shen Tu Jia (Admired Straightforward Student), who'd lost a foot (as punishment for having committed a crime), and Zi Chan of Zheng (Prime Minister of Zheng) both had Bo Hun Wu Ren (Professor Confused Nonentity) as their teacher.
Shen-t'u Chia, who had lost a foot, was studying under Pohun Wu-jen along with Tzu-ch'an of Cheng (3).
Shen-tu Jia was (another) man who had lost his feet. Along with Zi-chan of Zheng he studied under the master Bo-hun Wu-ren.
子產謂申徒嘉曰：
Zi Chan disse a Shen Tu Jia:
The latter said to him,
Zi Chan said to Shen Tu Jia:
Tzu-ch'an said to Shen-t'u Chia,
Zi-chan said to him (one day),
「我先出，則子止；子先出，則我止。」
"Se eu sair primeiro, você espere um pouco; se você sair primeiro, eu esperarei um pouco."
"When I leave first, do you remain behind. When you leave first, I will remain behind."
"If I leave first, then you wait and go later. If you leave first, then I'll wait and go later."
"If I go out first, you stay behind, and if you go out first, I'll stay behind."
'If I go out first, do you remain behind; and if you go out first, I will remain behind.'
其明日，又與合堂同席而坐。
No dia seguinte, os dois se reuniram no salão e sentaram no mesmo tapete.
Next day, when they were again together sitting on the same mat in the lecture-room,
The next day both of them were again sitting on the same mat in the hall.
Next day the two of them were again sitting on the same mat in the small hall.
Next day they were again sitting together on the same mat in the hall,
子產謂申徒嘉曰：
Zi Chan disse a Shen Tu Jia:
Tsech'an said,
Zi Chan said to Shen Tu Jia:
Tzu-ch'an said to Shen-t'u Chia,
when Zi-chan said (again),
「我先出，則子止；子先出，則我止。
"Se eu sair primeiro, você espere um pouco; se você sair primeiro, eu esperarei um pouco.
"When I leave first, do you remain behind. Or if you leave first, I will remain behind.
"If I leave first, then you wait and go later. If you leave first, then I'll wait and go later.
"If I go out first, you stay behind, and if you go out first, I'll stay behind!
'If I go out first, do you remain behind; and if you go out first, I will remain behind.
今我將出，子可以止乎，其未邪？
Hoje eu sairei na frente, você poderá esperar um pouco ou não?
I am now about to go. Will you remain or not?
Now I'm about to leave, so can you wait a while? Why would you refuse?
Now I will go out. Are you going to stay behind or aren't you?
Now I am about to go out; will you stay behind or not?
且子見執政而不違，子齊執政乎？」
Além disso, você encontra um chefe-de-estado e não se distancia, você se acha no mesmo nível de um chefe-de-estado?"
I notice you show no respect to a high personage. Perhaps you think yourself my equal?"
When you come across a Prime Minister and don't obey him, is that because you think you're equal to him?"
When you see a prime minister, you don't even get out of the way - do you think you're the equal of a prime minister?"
Moreover, when you see one of official rank (like myself), you do not try to get out of his way - do you consider yourself equal to one of official rank?'
申徒嘉曰：「先生之門，固有執政焉如此哉？
Shen Tu Jia disse: "Na casa do Mestre, claro que há um chefe, mas assim?
"In the house of the Master," replied Shent'u Chia, "there is already a high personage (the Master).
Shen Tu Jia said: "Can there be a Prime Minister as rude as this within my teacher's gates?
Shen-t'u Chia said, "Within the gates of the Master, is there any such thing as a prime minister?
Shen-tu Jia replied, 'In our Master's school is there indeed such recognition required of official rank?
子而說子之執政而後人者也！
Você foi nomeado chefe-de-estado e por isso se acha superior aos outros!
Perhaps you think that you are the high personage and therefore should take precedence over the rest.
You think simply because you've been appointed Prime Minister that other people should cater to you?
You take delight in being a prime minister and pushing people behind you.
You are one, Sir, whose pleasure is in your official rank, and would therefore take precedence of other men.
聞之曰：『鑑明則塵垢不止，止則不明也。
Há um ditado: 'um espelho é brilhante então a poeira não assentou, a poeira assenta então não é mais brilhante.
Now I have heard that if a mirror is perfectly bright, dust will not collect on it, and that if it does, the mirror is no longer bright.
There's a well-known saying: 'If a mirror is bright, then no dust has settled on it. If dust has settled, then it's not bright.
But I've heard that if the mirror is bright, no dust settles on it; if dust settles, it isn't really bright.
I have heard that when a mirror is bright, the dust does not rest on it; when dust rests on it the mirror is not bright.
久與賢人處，則無過。』
Convivendo bastante com uma pessoa valorosa, aprendemos a não errar.'
He who associates for long with the wise should be without fault.
Spend a lot of time with someone who's upright, and you'll be faultless.'
When you live around worthy men a long time, you'll be free of faults.
When one dwells long with a man of ability and virtue, he comes to be without error.
今子之所取大者，先生也，
Agora você busca a grandeza com o nosso Mestre,
Now you have been seeking the greater things at the feet of our Master,
Now, you've come to seek guidance from our great Master,
You regard the Master as a great man,
There now is our teacher whom you have chosen to make you greater than you are;
而猶出言若是，不亦過乎！」
e no entanto diz algo assim, isso não é errado também?"
yet you can utter words like these. Don't you think you are making a mistake?"
but you're still able to speak like you did. Who's really the guilty person here?"
and yet you talk like this - it's not right, is it?"
and when you still talk in this way, are you not in error?'
子產曰：「子既若是矣，猶與堯爭善，
Zi Chan respondeu: "Você está nesta situação (aleijado|condenado), mas quer disputar em bondade com Yao [sábio rei da Antiguidade, já lendário naquela época],
"You are already mutilated like this." retorted Tsech'an, "yet you are still seeking to compete in virtue with Yao.
Zi Chan said: "You've already gotten yourself into this situation (losing a foot), yet you still think you could compete with Yao as to which of you is better.
Tzu-ch'an said, "You, a man like this - and still you claim to be better than a Yao!
Zi-chan rejoined, 'A (shattered) object as you are, you would still strive to make yourself out as good as Yao!
計子之德不足以自反邪？」
por que não reconhece que sua Virtude não é bastante e cuida de si mesmo?"
To look at you, I should say you had enough to do to reflect on your past misdeeds!"
Why don't you take a cold hard look at yourself and see if you can come up with anything virtuous there at all?"
Take a look at your virtue and see if it's not enough to give you cause to reflect!"
If I may form an estimate of your virtue, might it not be sufficient to lead you to the examination of yourself?'
申徒嘉曰：「自狀其過以不當亡者眾，
Shen Tu Jia falou: "Os que escondem sua culpa fugindo do castigo são muitos,
"Those who cover up their sins," said Shent'u Chia, "so as not to lose their legs, are many in number.
Shen Tu Jia said: "There are lots of people who have the appearance of having committed a crime even though they weren't guilty.
Shen-t'u Chia said, "People who excuse their faults and claim they didn't deserve to be punished - there are lots of them.
The other said, 'Most criminals, in describing their offences, would make it out that they ought not to have lost (their feet) for them;
不狀其過以不當存者寡。
os que não escondem a culpa e aceitam ser castigados são poucos.
Those who forget to cover up their misdemeanors and so lose their legs (through punishment) are few.
There are some people who don't have the appearance of committing a crime even though they were guilty.
But those who don't excuse their faults and who admit they didn't deserve to be spared - they are few.
few would describe them so as to make it appear that they should not have preserved their feet.
知不可奈何而安之若命，惟有德者能之。
Reconhecer o que não pode ser mudado e aceitá-lo tranquilamente como seu destino, apenas quem tem Espontaneidade pode fazê-lo.
But only the virtuous man can recognize the inevitable and remain unmoved.
To realize that certain things can't be changed and quietly accept destiny, only a person with a clear heart can do that.
To know what you can't do anything about, and to be content with it as you would with fate - only a man of virtue can do that.
They are only the virtuous who know that such a calamity was unavoidable, and therefore rest in it as what was appointed for them.
遊於羿之彀中，中央者，
Quem andar no campo onde Yi pratica o arco-e-flecha estará no caminho das flechas,
People who walked in front of the bull's-eye when Hou Yi (the famous archer) was shooting, would be hit.
One might wander into the middle of a field where Yi is practicing archery.
If you play around in front of Archer Yi's target, you're right in the way of the arrows,
When men stand before (an archer like) Yi with his bent bow, if they are in the middle of his field, that is the place where they should be hit;
中地也，然而不中者，命也。
e estar lá, e não ser pego por nenhuma, eis o destino.
Some who were not hit were just lucky.
If they're standing there right out in the open and still don't get hit by the arrow, that's destiny.
and if you don't get hit, it's a matter of fate.
and if they be not hit, that also was appointed.
人以其全足笑吾不全足者多矣。
Pessoas com os pés intactos que riram por eu não ter um pé foram muitas.
There are many people with sound legs who laugh at me for not having them.
When someone who has both feet laughs at me because I don't have as many feet as they have,
There are lots of men with two feet who laugh at me for having only one.
There are many with their feet entire who laugh at me because I have lost my feet,
我怫然而怒，而適先生之所，則廢然而反。
Eu ficava com raiva, furioso mesmo, então conheci o Mestre e aprendi a abandonar esses pensamentos e voltar ao normal.
This used to make me angry. But since I came to study under our Master, I have stopped worrying about it.
I get angry and go into a rage. But when I come to visit my teacher, then I calm down and change my attitude.
It makes me boil with rage, but I come here to the Master's place and I feel calmed down again and go home.
which makes me feel vexed and angry. But when I go to our teacher, I throw off that feeling, and return (to a better mood) -
不知先生之洗我以善邪！
Sem que eu soubesse o Mestre lavou isso de mim com sua bondade!
Perhaps our Master has so far succeeded in washing (purifying) me with his goodness.
How can I know if my master's bathed me in goodness, or if I've just settled down peacefully on my own?
I don't know whether he washes me clean with goodness, or whether I come to understand things by myself.
he has washed, without my knowing it, the other from me by (his instructions in) what is good.
吾與夫子遊十九年矣，而未嘗知吾兀者也。
Eu já estou com o Mestre há dezenove anos, e ele nunca mencionou o fato de eu ser aleijado.
At any rate, I have been with him nineteen years without being aware of my deformity.
I've been following my Master for nineteen years, and he still hasn't acknowledged the fact that I've lost a foot.
The Master and I have been friends for nineteen years and he's never once let on that he's aware I'm missing a foot.
I have attended him now for nineteen years, and have not known that I am without my feet.
今子與我遊於形骸之內，
Agora você e eu buscamos o que é interior ao nosso ser,
Now you and I are roaming in the realm of the spiritual,
Now you and I are connected by something much deeper than how many appendages we each have,
Now you and I are supposed to be wandering outside the realm of forms and bodies,
Now, you, Sir, and I have for the object of our study the (virtue) which is internal,
而子索我於形骸之外，不亦過乎！」
e você se dirige a mim com base no que é exterior, isso não é errado?"
and you are judging me in the realm of the physical (25). Are you not committing a mistake?"
but you keep trying to separate us by excluding me due to my outer appearance. Who's really the guilty person here?"
and you come looking for me inside it (4) - you're at fault, aren't you?"
and not an adjunct of the body, and yet you are continually directing your attention to my external body - are you not wrong in this?'
子產蹴然改容更貌曰：「子無乃稱！」
Zi Chan se sentiu incomodado, mudou sua expressão e disse: "Você não precisa dizer mais nada!"
At this Tsech'an began to fidget and his countenance changed, and he bade Shent'u Chia to speak no more.
Zi Chan, taken aback, changed his attitude and took on a new demeanor, saying: "You don't have to say another word."
Tzu-ch'an squirmed, changed his expression, and put a different look on his face. "Say no more about it," he said.
Zi-chan felt uneasy, altered his manner and looks, and said, 'You need not, Sir, say anything more about it.'
魯有兀者叔山無趾，踵見仲尼。
Havia outro aleijado em Lu chamado Shu Shan Wu Zhi (Tio da Montanha sem Dedos nos Pés), que veio caminhando sobre os calcanhares para ver Confúcio.
There was a man of the Lu State who had been mutilated, by the name of Shushan No-toes. He came walking on his heels to see Confucius;
In the state of Lu there's a mutilated man named Shu Shan the Toeless. Walking on his heels, he came to see Zhong Ni (Confucius).
In Lu there was a man named Shu-shan No-Toes who had had his foot cut off. Stumping along, he went to see Confucius.
In Lu there was a cripple, called Shu-shan the Toeless, who came on his heels to see Zhongni.
仲尼曰：「子不謹，前既犯患若是矣。雖今來，何及矣？」
Confúcio disse: "Você não teve cuidado, e por cometer um crime ficou assim. Agora vem me procurar, de que adianta?"
Confucius said, "You were careless, and so brought this misfortune upon yourself. What is the use of coming to me now?"
Zhong Ni said: "You weren't careful in the first place, and by committing crimes you brought this disaster on yourself. What's the point of coming to see me now!"
"You weren't careful enough!" said Confucius. "Since you've already broken the law and gotten yourself into trouble like this, what do you expect to gain by coming to me now?"
Zhongni said to him, 'By your want of circumspection in the past, Sir, you have incurred such a calamity; of what use is your coming to me now?'
無趾曰：「吾唯不知務而輕用吾身，吾是以亡足。
Wu Zhi falou: "Eu não sabia bem o que devia fazer e fui descuidado com meu corpo, por isso perdi os pés.
"It was because I was inexperienced and careless with my body that I hurt my feet," replied No-toes.
Toeless said: "It was only because I didn't understand what I was supposed to be doing and took my body lightly that I lost part of my feet.
No-Toes said, "I just didn't understand my duty and was too careless of my body, and so I lost a foot.
Toeless said, 'Through my ignorance of my proper business and taking too little care of my body, I came to lose my feet.
今吾來也，猶有尊足者存，吾是以務全之也。
Agora venho aqui, trago algo mais honrado que os pés, e que pretendo manter inteiro.
"Now I have come with something more precious than feet, and it is that which I am seeking to preserve.
Now I come here showing as much respect as someone who has feet, striving to keep what I have remaining of my body whole.
But I've come now because I still have something that is worth more than a foot and I want to try to hold on to it.
But now I am come to you, still possessing what is more honourable than my feet, and which therefore I am anxious to preserve entire.
夫天無不覆，地無不載，
Não há pessoa que o céu não cubra, que a Terra não sustente,
There is no man, but Heaven shelters him; and there is no man, but the Earth supports him.
There's nothing the heavens doesn't cover with a protective shield. There's nothing the earth doesn't bear the burden of.
There is nothing that heaven doesn't cover, nothing that earth doesn't bear up.
There is nothing which Heaven does not cover, and nothing which Earth does not sustain;
吾以夫子為天地，安知夫子之猶若是也！」
pensei que o senhor fosse como o céu e a Terra, não esperava ser recebido assim!"
I thought that you, Master, would be like Heaven and Earth. I little expected to hear these words from you."
I thought you were a Master of the heavens and earth. Where's your knowledge, Master, that you could treat me this way!"
I supposed, Master, that you would be like heaven and earth. How did I know you would act like this?"
you, Master, were regarded by me as doing the part of Heaven and Earth - how could I know that you would receive me in such a way?'
孔子曰：「丘則陋矣。夫子胡不入乎？請講以所聞！」
Confúcio respondeu: "Então eu fui estúpido. O senhor não quer entrar? Por favor, vamos conversar!"
"Pardon my stupidity," said Confucius. "Why not come in? I shall discuss with you what I have learned."
Kong Zi (Confucius) said: "That was really narrow-minded of me. Sir, why don't you come on in? Please allow me to explain to you what I have to share."
"It was stupid of me," said Confucius. "Please, Sir, won't you come in? I'd like to describe to you what I have learned."
Confucius rejoined, 'I am but a poor creature. But why, my master, do you not come inside, where I will try to tell you what I have learned?'
無趾出。
Wu Zhi foi embora.
But No-toes left.
Toeless left.
But No-Toes went out.
When Toeless had gone out,
孔子曰：「弟子勉之！夫無趾，兀者也，
Confúcio falou: "Coragem, discípulos! Este senhor não tem os dedos dos pés, é um aleijado,
When No-toes had left, Confucius said to his disciples, "Take a good lesson. No-toes is one-legged,
Kong Zi said to his attentive disciples: "That man was mutilated by having his toes chopped off,
Confucius said, "Be diligent, my disciples! Here is No-Toes, a man who has had his foot cut off,
Confucius said, 'Be stimulated to effort, my disciples. This toeless cripple
猶務學以復補前行之惡，而況全德之人乎！」
ainda assim quer estudar para corrigir seus erros passados, quanto mais não devem estudar os que ainda não erraram!"
yet he is seeking to learn in order to make atonement for his previous misdeeds. How much more should those who have no misdeeds for which to atone?"
but he still wants to take on the task of looking back and learning from his previous mistakes. How much more so should those who think they have perfect Virtue!"
and still he's striving to learn so he can make up for the evil of his former conduct. How much more, then, should men whose virtue is still unimpaired!"
is still anxious to learn to make up for the evil of his former conduct;-- how much more should those be so whose conduct has been unchallenged!'
無趾語老聃曰：「孔丘之於至人，其未邪！彼何賓賓以學子為？
Wu Zhi disse a Lao Dan (Lao Zi): "Confúcio alcançou a iluminação, ou ainda não? Por que ele vem tão ansioso estudar com o senhor?
No-toes went off to see Lao Tan (Laotse) and said, "Is Confucius a Perfect One or is he not quite? How is it that he is so anxious to learn from you?
Toeless told this story to Lao Dan (Laozi) and then said: "I thought Kong was a perfected person, but he's not there yet, is he? Why do so many disciples keep treating him as though he were a respected guest?
No-Toes told the story to Lao Tan. "Confucius certainly hasn't reached the stage of a Perfect Man, has he? What does he mean coming around so obsequiously to study with you? 5
Mr. Toeless, however, told Lao Dan (of the interview), saying, 'Kong Qiu, I apprehend, has not yet attained to be a Perfect man. What has he to do with keeping a crowd of disciples around him?
彼且蘄以諔詭幻怪之名聞，不知至人之以是為己桎梏邪？」
Ele parece buscar a fama com suas ideias grandiosas e estranhas, não sabe que a fama é como uma prisão para a pessoa iluminada?"
He is seeking to earn a reputation by his abstruse and strange learning, which is regarded by the Perfect One as mere fetters."
He's seeking to become famous by being considered extraordinary and unusual. Doesn't he know that a perfected person would view being treated that way as being shackled?"
He is after the sham illusion of fame and reputation and doesn't know that the Perfect Man looks on these as so many handcuffs and fetters!"
He is seeking to have the reputation of being an extraordinary and marvellous man, and does not know that the Perfect man considers this to be as handcuffs and fetters to him.'
老聃曰：「胡不直使彼以死生為一條，以可不可為一貫者，
Lao Dan respondeu: "Por que você não lhe mostra que a morte e a vida são partes do mesmo fio, que o possível e o impossível estão amarrados lado a lado?
"Why do you not make him regard life and death, and possibility and impossibility as alternations of one and the same principle," answered Lao Tan,
Lao Dan said: "Why not straighten him out by showing him how life and death are linked on a single branch, and how approval and disapproval are linked on a single thread?
Lao Tan said, "Why don't you just make him see that life and death are the same story, that acceptable and unacceptable are on a single string?
Lao Dan said, 'Why did you not simply lead him to see the unity of life and death, and that the admissible and inadmissible belong to one category,
解其桎梏，其可乎？」
isso poderia libertá-lo dessa prisão, não acha?"
"and so release him from these fetters?"
That would release him from his shackles, wouldn't it?"
Wouldn't it be well to free him from his handcuffs and fetters?"
so freeing him from his fetters? Would this be possible?'
無趾曰：「天刑之，安可解？」
Wu Zhi falou: "Se ele acha que é um castigo do céu, como poderíamos libertá-lo?"
"It is God who has thus punished him," replied No-toes. "How could he be released?"
Toeless said: "Since he thinks his punishment is coming from the heavens, how could he possibly be released!"
No-Toes said, "When Heaven has punished him, how can you set him free?"
Toeless said, 'It is the punishment inflicted on him by Heaven. How can he be freed from it?'
魯哀公問於仲尼曰：
O Duque Ai de Lu perguntou a Confúcio:
Duke Ai of the Lu State said to Confucius,
Duke Ai of the state of Lu asked Zhong Ni (Confucius):
Duke Ai of Lu said to Confucius,
Duke Ai of Lu asked Zhongni, saying,
「衛有惡人焉，曰哀駘它。
"Em Wei há um homem horroroso, chamado Ai Tai Ta (Cara de Cavalo Esgotado).
"In the Wei State there is an ugly person, named Ait'ai (Ugly) T'o.
"There was an ugly man in the state of Wei named Ai Tai Ta (Sad-Looking Horse Face).
"In Wei there was an ugly man named Ai T'ai-t'o.
'There was an ugly man in Wei, called Ai-tai Tuo.
丈夫與之處者，思而不能去也。
Senhores que vivem com ele, pensam mas não conseguem abandoná-lo.
The men who have lived with him cannot stop thinking about him.
The adult men who hung out with him thought so highly of him that they couldn't leave his presence.
But when men were around him, they thought only of him and couldn't break away,
His father-in-law, who lived with him, thought so much of him that he could not be away from him.
婦人見之，請於父母曰
Senhoritas ao vê-lo, imploram a seus pais:
Women who have seen him, would say to their parents,
When unmarried women saw him, they'd beg their parents:
and when women saw him, they ran begging to their fathers and mothers, saying,
His wife, when she saw him (ugly as he was), represented to her parents, saying,
『與為人妻，寧為夫子妾』
'Ao invés de me casar com um cavalheiro, prefiro me tornar concubina do Mestre' -
'Rather than be another man's wife, I would be this man's concubine.'
'I'd rather be that man's concubine than the wife of a well-to-do gentleman.'
`I'd rather be this gentleman's concubine than another man's wife!' -
"I had more than ten times rather be his concubine than the wife of any other man."
者，十數而未止也。
isso, dezenas já falaram e continuam falando.
There are scores of such women.
That happened dozens of times and keeps happening over and over.
there were more than ten such cases and it hasn't stopped yet.
未嘗有聞其唱者也，常和而已矣。
Ele não impõe sua vontade aos outros, geralmente entra em harmonia apenas.
He never tries to lead others, but only follows them.
He's never been known to speak out for himself, but always blends harmoniously with other people and that's all.
No one ever heard him take the lead - he always just chimed in with other people.
He was never heard to take the lead in discussion, but always seemed to be of the same opinion with others.
無君人之位以濟乎人之死，
Não tem contatos influentes que possam salvar alguém da morte,
He wields no power of a ruler by which he may protect men's lives.
He's never been in a position of authority that would allow him to save anyone from death,
He wasn't in the position of a ruler where he could save men's lives,
He had not the position of a ruler, so as to be able to save men from death.
無聚祿以望人之腹。又以惡駭天下，
nem possui ricas poupanças para encher as barrigas de quem tem fome. Além disso é tão feio que assusta o mundo inteiro,
He has no hoarded wealth by which to gratify their bellies, and is besides frightfully loathsome.
nor does he earn the kind of money that would allow him to support anyone. Besides that, he's probably the ugliest person in the whole world.
and he had no store of provisions to fill men's bellies. On top of that, he was ugly enough to astound the whole world,
He had no revenues, so as to be able to satisfy men's craving for food. He was ugly enough, moreover, to scare the whole world.
和而不唱，知不出乎四域，
harmoniza mas não ordena, seu conhecimento não vai além da sua própria região,
He follows but does not lead, and his name is not known outside his own State.
He blended with others but didn't speak out for himself, and he didn't know anything other than what went on in his immediate environment,
chimed in but never led, and knew no more than what went on right around him.
He agreed with men instead of trying to lead them to adopt his views; his knowledge did not go beyond his immediate neighbourhood.
且而雌雄合乎前。
e mesmo assim mulheres e homens se unem para acompanhá-lo.
Yet men and women alike all seek his company.
yet males and females both found him compelling.
And yet men and women flocked to him.
And yet his father-in-law and his wife were of one mind about him in his presence (as I have said) -
是必有異乎人者也。
Essa deve ser uma pessoa muito especial.
So there must be some thing in him that is different from other people.
This guy must have some very unusual qualities.
He certainly must be different from other men, I thought,
he must have been different from other men.
寡人召而觀之，果以惡駭天下。
Eu o convidei para conhecê-lo, e confirmo que sua feiúra assusta qualquer um.
I sent for him, and saw that he was indeed frightfully ugly.
I demanded that he come to me so I could have a look at him, and determined that he surely must be the ugliest person in the world.
and I summoned him so I could have a look. Just as they said - he was ugly enough to astound the world.
I called him, and saw him. Certainly he was ugly enough to scare the whole world.
與寡人處，不至以月數，
Vivemos juntos, e não haviam passado alguns meses,
Yet we had not been many months together
I also demanded that he stay with me for a month
But he hadn't been with me more than a month or so
He had not lived with me, however, for many months,
而寡人有意乎其為人也；
e eu começava a ter uma ideia do tipo de pessoa que ele era;
before I began to see there was something in this man.
so I could get a better idea of what kind of person he was.
when I began to realize what kind of man he was,
when I was drawn to the man;
不至乎期年，而寡人信之。
não convivemos nem um ano, e eu já confiava nele.
A year had not passed before I began to trust him.
He's been here for almost a year, and I've come to trust him completely.
and before the year was out, I really trusted him.
and before he had been with me a full year, I had confidence in him.
國無宰，寡人傳國焉。
A Nação estava sem líder, eu ofereci o cargo a ele.
As my State wanted a Prime Minister, I offered him the post.
As my state is without a Prime Minister, I offered him the job.
There was no one in the state to act as chief minister, and I wanted to hand the government over to him.
The state being without a chief minister, I (was minded) to commit the government to him.
悶然而後應，氾而若辭。
Aceitou depois de hesitar, como se preferisse a renúncia.
He looked sullenly before he replied and appeared as if he would much rather have declined.
He looked indecisive about how to respond, as though he was looking for a reason to decline.
He was vague about giving an answer, evasive, as though he hoped to be let off,
He responded to my proposal sorrowfully, and looked undecided as if he would fain have declined it.
寡人醜乎，卒授之國。
Eu fiquei envergonhado, mas finalmente lhe cedi o trono.
Perhaps he did not think me good enough for him! At any rate, I gave the post to him;
I was so embarrassed that I immediately turned over the position to him.
and I was embarrassed, but in the end I turned the state over to him.
I was ashamed of myself (as inferior to him), but finally gave the government into his hands.
無幾何也，去寡人而行，
Logo depois, abandonou-me e partiu,
but in a very short time he left me and went away.
Without even saying goodbye to me, he left.
Then, before I knew it, he left me and went away.
In a little time, however, he left me and went away.
寡人卹焉若有亡也，若無與樂是國也。
eu fiquei desolado como se perdesse alguém, como se não houvesse mais ninguém com quem compartilhar as alegrias da Nação.
I grieved for him as for a lost friend, as though there were none left with whom I could enjoy having my kingdom.
I was really sorry to lose him, as though there was nothing else that could bring me pleasure any more in the whole country.
I felt completely crushed, as though I'd suffered a loss and didn't have anyone left to enjoy my state with.
I was sorry and felt that I had sustained a loss, and as if there were no other to share the pleasures of the kingdom with me.
是何人者也？」
Que tipo de pessoa é essa?"
What manner of man is this?"
What sort of person was he?"
What kind of man is he anyway?"
What sort of man was he?'
仲尼曰：「丘也，嘗使於楚矣，
Confúcio respondeu: "Uma vez eu fui enviado a Chu,
"When I was on a mission to the Ch'u State," replied Confucius,
Zhong Ni said: "I was once on a mission to the state of Chu,
Confucius said, "I once went on a mission to Ch'u,
Zhongni said, 'Once when I was sent on a mission to Qi,
適見㹠子食於其死母者，
no caminho vi uns porquinhos que se alimentavam da mãe já morta,
"I saw a litter of young pigs sucking their dead mother.
and along the way I saw some young piglets nursing on their dead mother.
and as I was going along, I saw some little pigs nursing at the body of their dead mother.
I saw some pigs sucking at their dead mother.
少焉眴若，皆棄之而走。
Pouco depois ainda confusos, todos eles desistiram e saíram andando.
After a while they looked at her, and then all left the body and went off.
In a short time they all withdrew from her and went away.
After a while, they gave a start and all ran away and left her,
After a little they looked with rapid glances, when they all left her, and ran away.
不見己焉爾，不得類焉爾。
Não se parecia mais com eles, não pareciam mais da mesma espécie.
For their mother did not look at them any more, nor did she seem any more to have been of their kind.
They no longer saw her as resembling themselves, nor did she seem to be similar to them in any way.
because they could no longer see their likeness in her; she was not the same as she had been before.
They felt that she did not see them, and that she was no longer like themselves.
所愛其母者，非愛其形也，
O que eles amavam em sua mãe, não era a sua forma exterior,
What they loved was their mother; not the body which contained her,
The love they had for their mother wasn't based merely on loving her physical form,
In loving their mother, they loved not her body
What they had loved in their mother was not her bodily figure,
愛使其形者也。
amavam o que animava aquela forma por dentro.
but that which made the body what it was.
but a love of what her physical form could provide.
but the thing that moved her body.
but what had given animation to her figure.
戰而死者，其人之葬也，不以翣資，
Quando alguém morre na guerra, e os seus vão enterrá-lo, não fazem uma homenagem luxuosa,
When a man is killed in battle, his coffin is not covered with a square canopy.
When a soldier dies in battle, they have no need for a fancy coffin or funeral.
When a man has been killed in battle and people come to bury him, he has no use for his medals.
When a man dies in battle, they do not at his interment employ the usual appendages of plumes:
刖者之屨，無為愛之，
um homem amputado não tem porque valorizar sandálias,
A man whose leg has been cut off does not value a present of shoes.
When a person has lost their feet, they have no reason to love shoes.
When a man has had his feet amputated, he doesn't care much about shoes.
as to supplying shoes to one who has lost his feet, there is no reason why he should care for them -
皆無其本矣。
nos dois casos o propósito está perdido.
In each case, the original purpose of such things is gone.
In all the instances mentioned above, something they once placed a lot of importance on had vanished.
For both, the thing that is basic no longer exists.
in neither case is there the proper reason for their use.
為天子之諸御，不爪翦，不穿耳；
Quem se torna concubina do Imperador, não corta as unhas, nem fura as orelhas;
The concubines of the Son of Heaven do not cut their nails or pierce their ears.
Those who've passed the requirements to become the Emperor's assistants no longer need to file their nails or pierce their ears (make themselves outwardly attractive in order to gain prominence).
When women are selected to be consorts of the Son of Heaven, their nails are not pared and their ears are not pierced.
The members of the royal harem do not pare their nails nor pierce their ears;
娶妻者止於外，不得復使。
funcionários que se casam passam a viver fora do palácio, não podem ser empregados novamente.
Those (servants) who are married have to live outside (the palace) and cannot be employed again.
A man who's acquired a wife no longer needs to adorn his outer appearance nor seek a higher position (make themselves more attractive in order to get a wife).
When a man has just taken a wife, he is kept in posts outside [the palace] and is no longer sent on [dangerous] missions.6
when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them.
形全猶足以為爾，而況全德之人乎！
Ter o corpo inteiro é o bastante para ser aceito, quanto mais quem tem a Espontaneidade inteira!
Such is the importance attached to preserving the body whole. How much more valued is one who has preserved his virtue whole?
Their outer form was already sufficient enough to gain them acceptance. How much more so would that be for someone who'd perfected their virtue!
If so much care is taken to keep the body whole, how much more in the case of a man whose virtue is whole?
That their bodies might be perfect was sufficient to make them thus dealt with; how much greater results should be expected from men whose mental gifts are perfect!
今哀駘它未言而信，無功而親，
Agora Ai Tai Ta nada diz e confiam nele, nada faz e o estimam,
Now Ugly T'o has said nothing and is already trusted. He has achieved nothing and is sought after,
Now Ai Tai Ta didn't need to say a word, but you completely trusted him. He didn't show any achievements, but you wanted to keep him close to you.
Now Ai T'ai-t'o says nothing and is trusted, accomplishes nothing and is loved,
This Ai-tai Tuo was believed by men, though he did not speak a word; and was loved by them, though he did no special service for them.
使人授己國，唯恐其不受也，
estadistas lhe oferecem o trono, temendo apenas sua recusa,
and is offered the government of a country with the only fear that he might decline.
You wanted to give him your entire country, and you were afraid he wouldn't take the offer.
so that people want to turn over their states to him and are only afraid he won't accept.
He made men appoint him to the government of their states, afraid only that he would not accept the appointment.
是必才全而德不形者也。」
ele deve ter a habilidade completa e a Espontaneidade sem forma."
Indeed he must be the one whose talents are perfect and whose virtue is without outward form!"
He must have a great ability to be complete, even though his virtue wasn't apparent in his outer form."
It must be that his powers are whole, though his virtue takes no form."
He must have been a man whose powers were perfect, though his realisation of them was not manifested in his person.'
哀公曰：「何謂才全？」
O Duque Ai perguntou: "Como assim habilidade completa?"
"What do you mean by his talents being perfect?" asked the Duke.
Duke Ai asked: "What do you mean by a great ability to be complete?"
"What do you mean when you say his powers are whole?" asked Duke Ai.
Duke Ai said, 'What is meant by saying that his powers were complete?'
仲尼曰：「死生存亡，窮達貧富，
Confúcio disse: "Morte e vida, existir e perecer, exausto e eminente, pobre e rico,
"Life and Death," replied Confucius, "possession and loss, success and failure, poverty and wealth,
Zhong Ni said: "Death and life, accumulation and loss, failure and success, poverty and wealth,
Confucius said, "Life, death, preservation, loss, failure, success, poverty, riches,
Zhongni replied, 'Death and life, preservation and ruin, failure and success, poverty and wealth,
賢與不肖，毀譽、饑渴、寒暑，
valor e desprezo, ruína e fama, fome e sede, frio e calor,
virtue and vice, good and evil report hunger and thirst, heat and cold --
worth and worthlessness, praise and blame, hunger and thirst, hot and cold -
worthiness, unworthiness, slander, fame, hunger, thirst, cold, heat -
superiority and inferiority, blame and praise, hunger and thirst, cold and heat;
是事之變，命之行也；
são as mudanças das coisas, o caminhar do destino;
these are changes of things in the natural course of events.
those simply reflect how situations can change and are ordered by destiny.
these are the alternations of the world, the workings of fate.
these are the changes of circumstances, the operation of our appointed lot.
日夜相代乎前，而知不能規乎其始者也。
dia e noite elas se sucedem, e o conhecimento não pode ver de onde vêm.
Day and night they follow upon one another, and no man can say where they spring from.
Day and night follow each other and precede each other, but human knowledge is incapable of regulating them.
Day and night they change place before us and wisdom cannot spy out their source.
Day and night they succeed to one another before us, but there is no wisdom able to discover to what they owe their origination.
故不足以滑和，不可入於靈府。
Por isso não devem prejudicar a harmonia, nem penetrar no domínio do espírito.
Therefore they must not be allowed to disturb the natural harmony, nor enter into the soul's domain.
Since there's no way to base personal harmony on something so unpredictable, it shouldn't have the ability to affect the storehouse of one's spiritual powers.
Therefore, they should not be enough to destroy your harmony; they should not be allowed to enter the Spirit Storehouse.7
They are not sufficient therefore to disturb the harmony (of the nature), and are not allowed to enter into the treasury of intelligence.
使之和豫通而不失於兌，
Fazer com que sua harmonia seja profundamente livre sem se dissipar,
One should live so that one is at ease and in harmony with the world, without loss of happiness,
Participate in what really causes harmony - connect with it and don't lose the joyfulness that comes from it.
If you can harmonize and delight in them, master them and never be at a loss for joy,
To cause this harmony and satisfaction ever to be diffused, while the feeling of pleasure is not lost from the mind;
使日夜無郤而與物為春，
e dia e noite sem parar viver como a primavera entre os outros seres,
and by day and by night, share the (peace of) spring with the created things.
Do this whether it's day or night, and experience eternal springtime with every living thing.
if you can do this day and night without break and make it be spring with everything,
to allow no break to arise in this state day or night, so that it is always spring-time in his relations with external things;
是接而生時於心者也。
recebendo e nutrindo a estação em seu próprio coração.
Thus continuously one creates the seasons in one's own breast.
Welcome every moment with the fullness of your heart.
mingling with all and creating the moment within your own mind -
in all his experiences to realise in his mind what is appropriate to each season (of the year):
是之謂才全。」
Isso é chamado habilidade completa."
Such a person may be said to have perfect talents."
That's called having a great ability to be complete."
this is what I call being whole in power."
these are the characteristics of him whose powers are perfect.'
「何謂德不形？」
"E o que quer dizer Espontaneidade sem forma?"
"And what is virtue without outward form?"
"What's meant by having a virtue that isn't apparent by one's outer form?"
"What do you mean when you say his virtue takes no form?"
'And what do you mean by the realisation of these powers not being manifested in the person?' (pursued further the duke).
曰：「平者，水停之盛也。
A resposta: "Das coisas planas, a água parada é incomparável.
"When standing still," said Confucius, "the water is in the most perfect state of repose.
"When water has reached its full capacity, it becomes level and still.
"Among level things, water at rest is the most perfect,
The reply was, 'There is nothing so level as the surface of a pool of still water.
其可以為法也，內保之而外不蕩也。
Podemos usá-la como exemplo, por dentro guarda suas riquezas e por fora não se perturba.
Let that be your model. It remains quietly within, and is not agitated without.
It can be a great example, as it protects what's within and allows evaporation of what's on the surface.
and therefore it can serve as a standard. It guards what is inside and shows no movement outside.
It may serve as an example of what I mean. All within its circuit is preserved (in peace), and there comes to it no agitation from without.
德者，成和之修也。
A Espontaneidade vem da conquista e conservação dessa harmonia.
It is from the cultivation of such harmony that virtue results.
When virtue has succeeded in creating harmony, it's displayed like a decoration.
Virtue is the establishment of perfect harmony.
The virtuous efficacy is the perfect cultivation of the harmony (of the nature).
德不形者，物不能離也。」
A Espontaneidade sem forma externa, os seres não podem abandoná-la."
And if virtue takes no outward form, man will not be able to keep aloof from it."
When virtue isn't apparent from one's outer form, no living thing would be able to be separated from it."
Though virtue takes no form, things cannot break away from it."
Though the realisation of this be not manifested in the person, things cannot separate themselves (from its influence).'
哀公異日以告閔子曰：
Dias depois o Duque Ai disse a Min Zi:
Some days afterwards Duke Ai told Mintse saying,
On another day, Duke Ai explained this story to Min Zi (one of Confucius' disciples):
Some days later, Duke Ai reported his conversation to Min Tzu.
Some days afterwards duke Ai told this conversation to Min-zi, saying,
「始也，吾以南面而君天下，
"No início, eu me sentava de frente pro Sul e governava o Mundo,
"When first I took over the reins of government,
"I used to sit on my throne facing South (the direction a ruler's throne faced) and ruled the whole world.
"At first, when I faced south and became ruler of the realm,
'Formerly it seemed to me the work of the sovereign to stand in court with his face to the south, to rule the kingdom,
執民之紀，而憂其死，吾自以為至通矣。
regulando as pessoas e lamentando sua morte, eu acreditava haver cumprido minha tarefa.
I thought that in guiding the people and caring for their lives, I had done all my duty as a ruler.
I held in my hands the ability to determine the course of people's lives, and grieved at their deaths. I considered myself to be one who had attained expertise in everything.
I tried to look after the regulation of the people and worried that they might die. I really thought I understood things perfectly.
and to pay good heed to the accounts of the people concerned, lest any should come to a (miserable) death - this I considered to be the sum (of his duty).
今吾聞至人之言，恐吾無其實，
Agora que ouvi as palavras desse homem realizado, temo não tê-las compreendido,
But now that I have heard the words of a perfect man, I fear that I have not achieved it,
Now that I've heard the words of a true expert, I'm afraid I have no substance whatsoever,
But now that I've heard the words of a Perfect Man, I'm afraid there was nothing to my understanding -
Now that I have heard that description of the Perfect man, I fear that my idea is not the real one,
輕用吾身而亡其國。
e que tenha usado meu corpo de forma leviana, perdendo assim a Nação.
but am foolishly squandering my bodily energy and bringing ruin to my country.
have taken too lightly the appearance my body gave off, and thus could lose my country.
I was thinking too little of my own welfare and ruining the state.
and that, by employing myself too lightly, I may cause the ruin of my state.
吾與孔丘，非君臣也，德友而已矣。」
Eu e Confúcio, não somos soberano e súdito, mas amigos na Espontaneidade e isso é tudo."
Confucius and I are not prince and minister, but friends in spirit.'
Kong (Confucius) and I don't relate to each other like ruler and servant - we're merely friends who share virtue."
Confucius and I are not subject and ruler-we are friends in virtue, that's all."
I and Kong Qiu are not on the footing of ruler and subject, but on that of a virtuous friendship.'
闉跂支離無脤說衛靈公，
Um corcunda deformado e sem lábios aconselhava o Duque Ling de Wei,
Hunchback-Deformed-No-Lips spoke with Duke Ling of Wei
A man with a club foot, a stooped posture, and who had no lips explained his theories to Duke Ling of Wei.
Mr. Lame-Hunchback-No-Lips talked to Duke Ling of Wei,
A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was (otherwise) deformed, addressed his counsels to duke Ling of Wei,
靈公說之，而視全人，其脰肩肩。
o Duque Ling o admirava tanto, a ponto de achar que um homem perfeitamente formado tinha o pescoço fino demais.
and the Duke took a fancy to him. As for the well- formed men, he thought their necks were too scraggy.
Duke Ling was so won over by the guy that he thought anyone who would be considered to have a perfect form would have to have the same neck and shoulders as him.
and Duke Ling was so pleased with him that when he looked at normal men he thought their necks looked too lean and skinny.
who was so pleased with him, that he looked on a perfectly formed man as having a lean and small neck in comparison with him.
甕盎大癭說齊桓公，桓公說之，
Um homem com o papo do tamanho de uma cabaça aconselhava o Duque Huan de Qi, o Duque Huan o admirava tanto,
Big-Jar-Goiter spoke with Duke Huan of Ch'i, and the Duke took a fancy to him.
A man with a goiter on his neck as big as a huge jar explained his theories to Duke Huan of Qi. Duke Huan was so won over by the guy
Mr. Pitcher-Sized-Wen talked to Duke Huan of Ch'i, and Duke Huan was so pleased with him
Another who had a large goitre like an earthenware jar addressed his counsels to duke Huan of Qi, who was so pleased with him
而視全人，其脰肩肩。
a ponto de achar que um homem perfeitamente formado tinha o pescoço fino demais.
As for the well-formed men, he thought their necks were too scraggy.
that he thought anyone who would be considered to have a perfect form would have to have the same neck and shoulders as him.
that when he looked at normal men he thought their necks looked too lean and skinny.
that he looked on a perfectly formed man as having a neck lean and small in comparison with him.
故德有所長，而形有所忘，
Por isso, quando a Espontaneidade é ampla, a aparência é esquecida,
Thus it is that when virtue excels, the outward form is forgotten.
Therefore, when virtue is predominant, a person's physical form is forgotten.
Therefore, if virtue is preeminent, the body will be forgotten.
So it is that when one's virtue is extraordinary, (any deficiency in) his bodily form may be forgotten.
人不忘其所忘，而忘其所不忘，此謂誠忘。
as pessoas não se esquecem do que deveriam esquecer, e se esquecem do que não deveriam, eis o chamado verdadeiro esquecimento.
But mankind forgets not that which is to be forgotten, forgetting that which is not to be forgotten. This is forgetfulness indeed!
If people remember what was forgotten, and then forget what was remembered - that can be called true forgetting.
But when men do not forget what can be forgotten, but forget what cannot be forgotten - that may be called true forgetting.
When men do not forget what is (easily) forgotten, and forget what is not (easily) forgotten, we have a case of real oblivion.
故聖人有所遊，而知為孽，
Por isso as pessoas sensatas perambulam, o conhecimento para elas é um incômodo,
And thus the Sage sets his spirit free, while knowledge is regarded as extraneous growths -
Therefore, a wise person goes wandering and sees that knowledge promotes misfortune,
So the sage has his wanderings. For him, knowledge is an offshoot,
Therefore the sagely man has that in which his mind finds its enjoyment, and (looks on) wisdom as (but) the shoots from an old stump;
約為膠，德為接，工為商。
os pactos são como cola, a virtude uma forma de conexão, o trabalho algo a ser vendido.
agreements are for cementing relationships, goods are only for social dealings, and the handicrafts are only for serving commerce.
promises promote bondage, virtue promotes intimacy, work promotes business.
promises are glue, favors are a patching up, and skill is a peddler.
agreements with others are to him but so much glue ; kindnesses are (but the arts of) intercourse; and great skill is (but as) merchants' wares.
聖人不謀，惡用知？
As pessoas sensatas não buscam, que uso fariam do conhecimento?
For the Sage does not contrive, and therefore has no use for knowledge;
A wise person doesn't scheme, so what use is there for knowledge?
The sage hatches no schemes, so what use has he for knowledge?
The sagely man lays no plans; of what use would wisdom be to him?
不斲，惡用膠？
Não separam, que uso fariam da cola?
he does not cut up the world, and therefore requires no cementing of relationships;
Doesn't chop things apart, so what use is there for bonding?
He does no carving, so what use has he for glue?
He has no cutting and hacking to do; of what use would glue be to him?
無喪，惡用德？
Não lamentam, que uso fariam da virtude?
he has no loss, and therefore has no need to acquire;
Is without alienation, so what use is there for virtue?
He suffers no loss, so what use has he for favors?
He has lost nothing; of what use would arts of intercourse be to him?
不貨，惡用商？
Não produzem bens, que uso fariam do comércio?
he sells nothing, and therefore has no use for commerce.
Doesn't barter, so what use is there for business?
He hawks no goods, so what use has he for peddling?
He has no goods to dispose of; what need has he to play the merchant?
四者，天鬻也。
Esses quatro, são um mingau celestial.
These four qualifications are bestowed upon him by God,
These four are the gruel (meager provisions) provided by the heavens.
These four are called Heavenly Gruel.
(The want of) these four things are the nourishment of (his) Heavenly (nature);
天鬻者，天食也。
O mingau celestial, é como ser alimentado pelo céu.
that is to say, he is fed by God.
One who has the gruel of the heavens is nourished by the heavens.
Heavenly Gruel is the food of Heaven,
that nourishment is its Heavenly food.
既受食於天，又惡用人？
Recebendo seu alimento do céu, que uso fariam das pessoas?
And he who is thus fed by God has little need to be fed by man.
Since she receives this nourishment from the heavens, why would she need to use people?
and if he's already gotten food from Heaven, what use does he have for men?
Since he receives this food from Heaven, what need has he for anything of man's (devising)?
有人之形，無人之情。
Têm a forma humana, mas não as paixões comuns à humanidade.
He wears the human form without human passions.
She has a human form but is without human sentimentality.
He has the form of a man but not the feelings of a man.
He has the bodily form of man, but not the passions and desires of (other) men.
有人之形，故群於人；
Por terem a forma humana, misturam-se com as pessoas;
Because he wears the human form he associates with men.
She has a human form, therefore she's classified as a person.
Since he has the form of a man, he bands together with other men.
He has the form of man, and therefore he is a man.
無人之情，故是非不得於身。
por não terem as mesmas paixões humanas, questões de certo e errado não lhes afetam.
Because he has not human passions the questions of right and wrong do not touch him.
She's without human sentimentality, therefore judgments about right and wrong can't affect her.
Since he doesn't have the feelings of a man, right and wrong cannot get at him.
Being without the passions and desires of men, their approvings and disapprovings are not to be found in him.
眇乎小哉！所以屬於人也。
Pequeno, insignificante! Seu lugar em meio à multidão.
Infinitesimal indeed is that which belongs to the human;
Insignificant and small - that's the way she's classified by humanity.
Puny and small, he sticks with the rest of men.
How insignificant and small is (the body) by which he belongs to humanity!
謷乎大哉！獨成其天。
Grande, enorme! Sua conquista perante o céu.
infinitely great is that which is completed in God.
Large and great - her single accomplishment is with the heavens.
Massive and great, he perfects his Heaven alone.
How grand and great is he in the unique perfection of his Heavenly (nature)!
惠子謂莊子曰：「人故無情乎？」
Hui Zi perguntou a Zhuang Zi: "Existem pessoas sem paixões?"
Hueitse said to Chuangtse, "Do men indeed originally have no passions?"
Hui Zi said to Zhuangzi: "Are there humans without sentimentality?"
Hui Tzu said to Chuang Tzu, "Can a man really be without feelings?"
Huizi said to Zhuangzi, 'Can a man indeed be without desires and passions?'
莊子曰：「然。」
Zhuang Zi respondeu: "Claro."
"Certainly," replied Chuangtse.
Zhuangzi replied: "There are."
Chuang Tzu: "Yes."
The reply was, 'He can.'
惠子曰：「人而無情，何以謂之人？」
Hui Zi disse: "Mas uma pessoa sem paixões, pode ser considerada uma pessoa?"
"But if a man has no passions," argued Hueitse, "what is it that makes him a man?"
Hui Zi said: "If a person has no sentimentality, how could they be called a person?"
Hui Tzu: "But a man who has no feelings-how can you call him a man?"
'But on what grounds do you call him a man, who is thus without passions and desires?'
莊子曰：「道與之貌，天與之形，惡得不謂之人？」
Zhuang Zi respondeu: "A Natureza lhes dá aparência, o céu lhes dá forma, por que não seriam consideradas pessoas?"
"Tao," replied Chuangtse, "gives him his expressions, and God gives him his form. How should he not be a man?"
Zhuangzi replied: "Dao gives him his demeanor, the heavens give him a physical shape, so how could he not be called a person?"
Chuang Tzu: "The Way gave him a face; Heaven gave him a form - why can't you call him a man?"
Zhuangzi said, 'The Dao gives him his personal appearance (and powers); Heaven gives him his bodily form; how should we not call him a man?'
惠子曰：「既謂之人，惡得無情？」
Hui Zi disse: "Se são pessoas, como podem não ter paixões?"
"If then he is a man," said Hueitse, "how can he be without passions?"
Hui Zi said: "Since it's already been determined he's a person, how could he not have sentimentality?"
Hui Tzu: "But if you've already called him a man, how can he be without feelings?"
Huizi rejoined, 'Since you call him a man, how can he be without passions and desires?'
莊子曰：「是非吾所謂情也。
Zhuang Zi explicou: "Certo e errado é o que estou chamando de paixões.
"Right and wrong (approval and disapproval)," answered Chuangtse, "are what I mean by passions.
Zhuangzi said: "Having a sense of right and wrong is what I call sentimentality.
Chuang Tzu: "That's not what I mean by feelings.
The reply was, 'You are misunderstanding what I mean by passions and desires.
吾所謂無情者，言人之不以好惡內傷其身，
Essas pessoas sem paixões, são pessoas que não permitem que suas preferências perturbem os seus corpos,
By a man without passions I mean one who does not permit likes and dislikes to disturb his internal economy,
Someone I'd refer to as being without sentimentality - that kind of person wouldn't allow his likes and dislikes to cause physical harm to his body.
When I talk about having no feelings, I mean that a man doesn't allow likes or dislikes to get in and do him harm.
What I mean when I say that he is without these is, that this man does not by his likings and dislikings do any inward harm to his body -
常因自然而不益生也。」
pois geralmente seguem sua própria natureza e não buscam estender sua vida."
but rather falls in line with nature and does not try to improve upon (the materials of) living."
They would constantly follow what naturally occurs without looking to profit from life."
He just lets things be the way they are and doesn't try to help life along."
he always pursues his course without effort, and does not (try to) increase his (store of) life.'
惠子曰：「不益生，何以有其身？」
Hui Zi perguntou: "Não buscam estender sua vida, como então mantêm seus corpos?"
"But how is a man to live this bodily life," asked Hueitse. "He does not try to improve upon (the materials of) his living?"
Hui Zi said: "If someone doesn't look to profit from life, how would they still be able to have a body?"
Hui Tzu: "If he doesn't try to help life along, then how can he keep himself alive?"
Huizi rejoined, 'If there were not that increasing of (the amount) of life, how would he get his body?'
莊子曰：「道與之貌，天與之形，
Zhuang Zi respondeu: "A Natureza lhes dá aparência, o céu lhes dá forma,
"Tao gives him his expression," said Chuangtse, "and God gives him his form.
Zhuangzi said: "Dao gives him his demeanor and the heavens give him a physical shape,
Chuang Tzu: "The Way gave him a face; Heaven gave him a form.
Zhuangzi said, 'The Dao gives him his personal appearance (and powers); Heaven gives him his bodily form;
無以好惡內傷其身。
não permitem que suas preferências perturbem seus corpos.
He should not permit likes and dislikes to disturb his internal economy.
but they don't create in him a way for likes and dislikes to harm his body.
He doesn't let likes or dislikes get in and do him harm.
and he does not by his likings and dislikings do any internal harm to his body.
今子外乎子之神，勞乎子之精，
Agora você trata seu espírito como algo externo, esgota sua vitalidade,
But now you are devoting your intelligence to externals, and wearing out your vital spirit.
Now, you're remaining outside of your spirit, yet laboring to refine your spiritual essence.
You, now - you treat your spirit like an outsider. You wear out your energy,
But now you, Sir, deal with your spirit as if it were something external to you, and subject your vital powers to toil.
倚樹而吟，據槁梧而瞑。
apoiado a uma árvore se lamenta, agarrado à sombra de uma velha árvore adormece.
Lean against a tree and sing; or sit against a table and sleep!
All the while you're leaning against a tree grunting, drifting off into a stupor under this tall shade tree.
leaning on a tree and moaning, slumping at your desk and dozing -
You sing (your ditties), leaning against a tree; you go to sleep, grasping the stump of a rotten dryandra tree.
天選子之形，子以堅白鳴！」
O céu escolheu a sua forma, e você a usa para discutir sobre o rígido e o branco!"
God has made you a shapely sight, yet your only thought is the hard and white." (26)
The heavens chose this physical shape for you, and you use it to chirp about pointless arguments."
Heaven picked out a body for you and you use it to gibber about `hard' and `white'!" 10
Heaven selected for you the bodily form (of a man), and you babble about what is strong and what is white.'
The Great Supreme (Lin Yutang)
Teachings from those who were Great who are no longer alive (Nina Correa)
The Great and Venerable Teacher (Burton Watson)
The Great and Most Honoured Master (James Legge)
知天之所為，知人之所為者，至矣。
Aquele que sabe o que a Natureza faz, e o que as pessoas fazem, chegou lá.
He who knows what is of God and who knows what is of Man has reached indeed the height (of wisdom).
One who has knowledge about what actions are of the heavens and what actions are of people has reached attainment.
HE WHO KNOWS WHAT IT Is that Heaven does, and knows what it is that man does, has reached the peak.
He who knows the part which the Heavenly (in him) plays, and knows (also) that which the Human (in him ought to) play, has reached the perfection (of knowledge).
知天之所為者，天而生也；
Sabendo o que a Natureza faz, vive com a Natureza;
One who knows what is of God patterns his living after God.
One who knows the actions of the heavens merges her life with the heavens.
Knowing what it is that Heaven does, he lives with Heaven.
He who knows the part which the Heavenly plays (knows) that it is naturally born with him;
知人之所為者，以其知之所知，以養其知之所不知，
sabendo o que as pessoas fazem, usa seu conhecimento do que sabe, para alimentar seu conhecimento do que não sabe,
One who knows what is of Man may still use his knowledge of the known to develop his knowledge of the unknown,
One who knows the actions of people accepts that knowledge is a part of her intellect and increases that knowledge because she accepts her own ignorance.
Knowing what it is that man does, he uses the knowledge of what he knows to help out the knowledge of what he doesn't know,
he who knows the part which the Human ought to play (proceeds) with the knowledge which he possesses to nourish it in the direction of what he does not (yet) know:
終其天年而不中道夭者，是知之盛也。
vivendo completamente os seus anos e não perecendo cedo, eis o máximo do conhecimento.
living till the end of his days and not perishing young. This is the fullness of knowledge.
In the end she will have lived out her natural life span and not have been cut down in the middle of her youth. She's fulfilled every aspect of her knowledge.
and lives out the years that Heaven gave him without being cut off midway - this is the perfection of knowledge.
to complete one's natural term of years and not come to an untimely end in the middle of his course is the fulness of knowledge.
雖然，有患。
Apesar disso, há um porém.
Herein, however, there is a flaw.
Even so, there's still something to be concerned about.
However, there is a difficulty.
Although it be so, there is an evil (attending this condition).
夫知有所待而後當，其所待者特未定也。
Seu conhecimento deve esperar para ser aplicado, e essa espera abre espaço para o desconhecido.
Correct knowledge is dependent on objects, but the objects of knowledge are relative and uncertain (changing).
Having knowledge can only go so far and then it's subject to measurements. One gets to a certain point then starts questioning how far they've gotten.
Knowledge must wait for something before it can be applicable, and that which it waits for is never certain.
Such knowledge still awaits the confirmation of it as correct; it does so because it is not yet determined.
庸詎知吾所謂天之非人乎？所謂人之非天乎？
Assim como podemos saber o que é da Natureza e não das pessoas? O que é das pessoas e não da Natureza?
How can one know that the natural is not really of man, and what is of man is not really natural?
How could I sort out whether what I think is coming from the heavens isn't coming from people, and what I think is coming from people isn't coming from the heavens?
How, then, can I know that what I call Heaven is not really man, and what I call man is not really Heaven?
How do we know that what we call the Heavenly (in us) is not the Human? and that what we call the Human is not the Heavenly?
且有真人，而後有真知。
Portanto devemos ter uma pessoas genuína, para poder então encontrar um conhecimento genuíno.
We must, moreover, have true men before we can have true knowledge.
Moreover, one has to become a true person before they can have true knowledge.
There must first be a True Man' before there can be true knowledge.
There must be the True man, and then there is the True knowledge.
何謂真人？
O que é uma pessoa genuína?
But what is a true man?
What is a true person?
What do I mean by a True Man?
What is meant by 'the True Man?'
古之真人，不逆寡，不雄成，不謨士。
A pessoa genuína de antigamente, não desprezava as minorias, não se aliava aos poderosos, não conspirava com os ministros.
The true men of old did not override the weak, did not attain their ends by brute strength, and did not gather around them counsellors.
The true person of ancient times wasn't opposed to the idea of being different than the rest of society, didn't try to be macho, and didn't plan for a lucrative career.
The True Man of ancient times did not rebel against want, did not grow proud in plenty, and did not plan his affairs.
The True men of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends.
若然者，過而弗悔，當而不自得也。
Por isso, podia errar sem se arrepender, podia acertar sem se convencer.
Thus, failing they had no cause for regret; succeeding, no cause for self-satisfaction.
Someone like that could move from one situation to another with no regret, and measure up her self worth without becoming smugly self-satisfied.
A man like this could commit an error and not regret it, could meet with success and not make a show.
Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency.
若然者，登高不慄，入水不濡，入火不熱。
Dessa forma, podia subir nas alturas sem tremer, entrar na água sem se sentir molhado, entrar no fogo sem sentir o calor.
And thus they could scale heights without trembling, enter water without becoming wet, and go through fire without feeling hot.
Someone like that could climb to dizzying heights without trembling in fear, enter water without feeling wet, and enter fire without feeling the heat.
A man like this could climb the high places and not be frightened, could enter the water and not get wet, could enter the fire and not get burned.
Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt;
是知之能登假於道也若此。
É este conhecimento que o permitia subir assim até a Natureza.
That is the kind of knowledge which reaches to the depths of Tao.
This kind of perception enables one to ascend on the tails of Dao.
His knowledge was able to climb all the way up to the Way like this.
so it was that by their knowledge they ascended to and reached the Dao.
古之真人，其寢不夢，其覺無憂，其食不甘，其息深深。
Antigamente a pessoa genuína, dormia sem precisar sonhar, acordava sem preocupações, sua comida não exigia requinte, respirava com profundidade.
The true men of old slept without dreams and waked up without worries. They ate with indifference to flavour, and drew deep breaths.
The true person of ancient times could sleep without dreaming, could awaken without anxiety, could eat food without relishing in it, and could completely fill her lungs when breathing.
The True Man of ancient times slept without dreaming and woke without care; he ate without savoring and his breath came from deep inside.
True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently.
真人之息以踵，眾人之息以喉。
O fôlego da pessoa genuína vai até o calcanhar, o fôlego das pessoas comuns vai só até a garganta.
For true men draw breath from their heels, the vulgar only from their throats.
A true person breathed all the way down to her heels, while other people's breath only filled the top of their lungs.
The True Man breathes with his heels; the mass of men breathe with their throats.
The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats.
屈服者，其嗌言若哇。
Quando vencidas por um argumento, resmungam como se engasgadas.
Out of the crooked, words are retched up like vomit.
Those who bend over in submission seem to spew forth words from their mouths like vomit.
Crushed and bound down, they gasp out their words as though they were retching.
When men are defeated in argument, their words come from their gullets as if they were vomiting.
其耆欲深者，其天機淺。
Abraçadas a sonhos antigos, deixam pouco espaço para as oportunidades do céu.
When man's attachments are deep, their divine endowments are shallow.
Those who harbor old desires deeply within them leave only a shallow space for the heavens to maneuver.
Deep in their passions and desires, they are shallow in the workings of Heaven.
Where lusts and desires are deep, the springs of the Heavenly are shallow.
古之真人，不知說生，不知惡死；
Antigamente a pessoa genuína, não sabia louvar a vida, não sabia temer a morte;
The true men of old did not know what it was to love life or to hate death.
The true person of ancient times wasn't aware of expressing joy in life, nor of feeling aversion to death.
The True Man of ancient times knew nothing of loving life, knew nothing of hating death.
The True men of old knew nothing of the love of life or of the hatred of death.
其出不訢，其入不距；
surgia no mundo sem prazer, saía de volta sem reclamar;
They did not rejoice in birth, nor strive to put off dissolution.
He didn't feel a need to be gracious when he left, nor did he feel a need to be aloof when he entered.
He emerged without delight; he went back in without a fuss.
Entrance into life occasioned them no joy; the exit from it awakened no resistance.
翛然而往，翛然而來而已矣。
ia rápido, voltava rápido e pronto.
Unconcerned they came and unconcerned they went. That was all.
He could leave as swiftly as he arrived, and there was nothing more to it.
He came briskly, he went briskly, and that was all.
Composedly they went and came.
不忘其所始，不求其所終；
Não se esquecia de onde viera, não perguntava para onde ia;
They did not forget whence it was they had sprung, neither did they seek to inquire their return thither.
He didn't forget where he began, but didn't question where he'd end up.
He didn't forget where he began; he didn't try to find out where he would end.
They did not forget what their beginning bad been, and they did not inquire into what their end would be.
受而喜之，忘而復之。
recebia e gostava, se esquecia e retornava.
Cheerfully they accepted life, waiting patiently for their restoration (the end).
He celebrated what was received, and recaptured what had been forgotten.
He received something and took pleasure in it; he forgot about it and handed it back again.
They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life).
是之謂不以心捐道，不以人助天。
Isso é chamado não querer abandonar a Natureza, não usar pessoas para melhorar o céu.
This is what is called not to lead the heart astray from Tao, and not to supplement the natural by human means.
This is called not using the mind to contribute to Dao, and not using people to assist the heavens.
This is what I call not using the mind to repel the Way, not using man to help out Heaven.
Thus there was in them what is called the want of any mind to resist the Dao, and of all attempts by means of the Human to assist the Heavenly.
是之謂真人。
Eis a chamada pessoa genuína.
Such a one may be called a true man.
That's what was called a true person.
This is what I call the True Man.
Such were they who are called the True men.
若然者，其心志，其容寂，其顙頯，
Sendo assim, seguia seu coração, bastava-se a si mesmo, sua fronte serena,
Such men are free in mind and calm in demeanor, with high fore heads.
Being such, his heart was adaptable, his appearance was unruffled, his forehead was unwrinkled.
Since he is like this, his mind forgets; his face is calm; his forehead is broad.
Being such, their minds were free from all thought; their demeanour was still and unmoved; their foreheads beamed simplicity.
淒然似秋，煖然似春，
sua frieza era como o outono, seu calor como a primavera,
Sometimes disconsolate like autumn, and sometimes warm like spring,
With a coolness like autumn and a warmth like springtime,
He is chilly like autumn, balmy like spring,
Whatever coldness came from them was like that of autumn; whatever warmth came from them was like that of spring.
喜怒通四時，與物有宜，而莫知其極。
sua alegria e raiva seguiam as estações, adequava-se aos seres, e ninguém sabia onde podia chegar.
their joys and sorrows are in direct touch with the four seasons in harmony with all creation, and none know the limit thereof.
joy and anger flowed through him like the four seasons. He found contentment with all things and didn't think about when he'd reach the pinnacle.
and his joy and anger prevail through the four seasons. He goes along with what is right for things and no one knows his limit.
Their joy and anger assimilated to what we see in the four seasons. They did in regard to all things what was suitable, and no one could know how far their action would go.
故聖人之用兵也，亡國而不失人心；
Por isso quando pessoas sensatas fazem guerra, podem destruir um país sem perder a afeição do povo;
And so it is that when the Sage wages war, he can destroy a kingdom and yet not lose the affection of the people;
Therefore, if a wise person has to resort to using weapons, his country might be destroyed but the people's hearts wouldn't be lost.
Therefore, when the sage calls out the troops, he may overthrow nations but he will not lose the hearts of the people.
Therefore the sagely man might, in his conduct of war, destroy a state without losing the hearts of the people;
利澤施於萬物，不為愛人。
beneficia todos os seres, mas não por amar as pessoas.
he spreads blessing upon all things, but it is not due to his (conscious) love of fellow men.
The benefits would carry over to all the future generations, but not because of his love for any person.
His bounty enriches ten thousand ages but he has no love for men.
his benefits and favours might extend to a myriad generations without his being a lover of men.
故樂通物，非聖人也；
Por isso ser otimista no contato com os seres, não é sinal de uma pessoa sensata;
Therefore he who delights in understanding the material world is not a Sage.
Therefore, trying to transfer happiness into other living things will not make one a sage.
Therefore he who delights in bringing success to things is not a sage;
Hence he who tries to share his joys with others is not a sagely man;
有親，非仁也；
ter intimidade, não é sinal de benevolência;
He who has personal attachments is not humane.
Experiencing intimate personal relationships will not make one benevolent.
he who has affections is not benevolent;
he who manifests affection is not benevolent;
天時，非賢也；
calcular o tempo, não é sinal de virtude;
He who calculates the time of his actions is not wise.
Trying to keep in time with the heavens will not make one worthy.
he who looks for the right time is not a worthy man;
he who observes times and seasons (to regulate his conduct) is not a man of wisdom;
利害不通，非君子也；
não entender a relação entre ganhos e perdas, não é sinal de nobreza;
He who does not know the interaction of benefit and harm is not a superior man.
One who isn't able to reconcile advantage with disadvantage will not be a good ruler.
he who cannot encompass both profit and loss is not a gentleman;
he to whom profit and injury are not the same is not a superior man;
行名失己，非士也；
esquecer-se de si em busca de fama, não é sinal de conhecimento;
He who pursues fame at the risk of losing his self is not a scholar.
One who loses himself seeking fame won't be a good student.
he who thinks of conduct and fame and misleads himself is not a man of breeding;
he who acts for the sake of the name of doing so, and loses his (proper) self is not the (right) scholar;
亡身不真，非役人也。
perder o corpo ou viver na mentira, não pode servir às pessoas.
He who loses his life and is not true to himself can never be a master of man.
One who inadvertently loses his body won't be good at serving others.
and he who destroys himself and is without truth is not a user of men.
and he who throws away his person in a way which is not the true (way) cannot command the service of others.
若狐不偕、務光、伯夷、叔齊、箕子、胥餘、紀他、申徒狄，
Assim como Hu Bu Xie, Wu Guang, Bo Yi, Shu Qi, Ji Zi, Xu Yu, Ji Ta, Shen Tu Di,
Thus Hu Puhsieh, Wu Kuang, Po Yi, Shu Chi, Chi Tse, Hsu Yu, Chi T'o, and Shent'u Ti,
Hu Bu Xie, Wu Guang, Bo Yi, Shu Qi, Ji Zi, Xu Yu, Ji Tuo, and Shen Tu Di (men who were moralists and reformers in ancient times who ended up being killed or committing suicide)
Those like Hu Pu-hsieh, Wu Kuang, Po Yi, Shu Ch'i, Chi Tzu, Hsu Yu, Chi T'o, and Shen-t'u Ti -
Such men as Hu Bu-jie, Wu Guang, Bo-yi, Shu-Qi, the count of Ji, Xu-yu, Ji Ta, and Shen-tu Di,
是役人之役，適人之適，而不自適其適者也。
serviram aos seus superiores, satisfizeram os desejos dos outros, mas não puderam satisfazer os seus próprios.
were the servants of rulers, and did the behests of others, not their own. (27 All of these historical and semi-historical persons were good men who lost their lives, by drowning or starving themselves, or pretending insanity, in protest against a wicked world, or just to avoid being called into office.)
were all in service to what other people served, agreeably followed what other people followed, but they couldn't be comfortable enough with their own natures to follow themselves.
all of them slaved in the service of other men, took joy in bringing other men joy, but could not find joy in any joy of their own.
all did service for other men, and sought to secure for them what they desired, not seeking their own pleasure.
古之真人，其狀義而不朋，若不足而不承，
A pessoa genuína de antigamente, tinha um forte senso de justiça sem ser ortodoxa, parecia não ter o bastante mas nada pedia,
The true men of old appeared of towering stature and yet could not topple down. They behaved as though wanting in themselves, but without looking up to others.
A true person of ancient times appeared to be acting properly, even though she didn't conform to the norm. She seemed to be lacking, but didn't grovel for favors.
This was the True Man of old: his bearing was lofty and did not crumble; he appeared to lack but accepted nothing;
The True men of old presented the aspect of judging others aright, but without being partisans; of feeling their own insufficiency, but being without flattery or cringing.
與乎其觚而不堅也，張乎其虛而不華也，邴邴乎其似喜乎！
compartilhava seu ponto de vista sem se prender a ele, sabia que tinha muito a aprender e não se vangloriava, seu semblante satisfeito expressava felicidade!
Naturally independent of mind, they were not severe. Living in unconstrained freedom, yet they did not try to show off. They appeared to smile as if pleased,
She had some rough edges, but wasn't obstinate. She was extensively empty, but didn't superficially attract anything. She brightly lit up everything around her as though she was ecstatic!
he was dignified in his correctness but not insistent; he was vast in his emptiness but not ostentatious. Mild and cheerful, he seemed to be happy;
Their peculiarities were natural to them, but they were not obstinately attached to them; their humility was evident, but there was nothing of unreality or display about it. Their placidity and satisfaction had the appearance of joy;
崔乎其不得已乎！
Não podia evitar sua grandeza!
and to move only in natural response to surroundings.
She soared like an eagle as though there was no need to find a place to land!
reluctant, he could not help doing certain things;
their every movement seemed to be a necessity to them.
滀乎進我色也，與乎止我德也，厲乎其似世乎！
Incomodado, deixava transparecer em seu rosto; generoso, seguia sua Espontaneidade; sério, refletia o mundo ao seu redor!
Their serenity flowed from the store of goodness within. In social relationships, they kept to their inner character. Broad-minded, they appeared great;
Her facial expression took on a glowing quality. What she was willing to concede stopped with her own virtue. She seemed harsh to those of her own generation!
annoyed, he let it show in his face; relaxed, he rested in his virtue. Tolerant,4 he seemed to be part of the world;
Their accumulated attractiveness drew men's looks to them; their blandness fixed men's attachment to their virtue. They seemed to accommodate themselves to the (manners of their age), but with a certain severity;
謷乎其未可制也，連乎其似好閉也，悗乎忘其言也。
Grandioso, não podia ser controlado; como chumbo, parecia impenetrável; despreocupado, esquecia o que ia dizer.
towering, they seemed beyond control. Continuously abiding, they seemed like doors kept shut; absent-minded, they seemed to forget speech.
She was so diverse that there was no way to control her. When there was a new fad or trend she didn't follow it. She was so inattentive that she forgot what she was going to say.
towering alone, he could be checked by nothing; withdrawn, he seemed to prefer to cut himself off; bemused, he forgot what he was going to say.5
their haughty indifference was beyond its control. Unceasing seemed their endeavours to keep (their mouths) shut; when they looked down, they had forgotten what they wished to say.
以刑為體，以禮為翼，以知為時，以德為循。
Via a punição como corpo, a tradição como asas, o conhecimento como oportunidade, a Espontaneidade como guia.
They saw in penal laws an outward form; in social ceremonies, certain means; in knowledge, tools of expediency; in morality, a guide.
She regarded suffering as a compression of the body, rituals as flights of fancy, knowledge as opportunity, and virtue as a means of protection.
He regarded penalties as the body, rites as the wings, wisdom as what is timely, virtue as what is reasonable.
They considered punishments to be the substance (of government, and they never incurred it); ceremonies to be its supporting wings (and they always observed them); wisdom (to indicate) the time (for action, and they always selected it); and virtue to be accordance (with others), and they were all-accordant.
以刑為體者，綽乎其殺也；
Vendo a punição como corpo, podia ser brando ao punir;
It was for this reason that for them penal laws meant a merciful administration;
Because she regarded suffering as a compression of the body, she was gentle with reprimands.
Because he regarded penalties as the body, he was benign in his killing.
Considering punishments to be the substance (of government), yet their generosity appeared in the (manner of their) infliction of death.
以禮為翼者，所以行於世也；
vendo a tradição como asas, podia seguir a sua época;
social ceremonies, a means to get along with the world;
Because she regarded rituals as flights of fancy, she went along with the times.
Because he regarded rites as the wings, he got along in the world.
Considering ceremonies to be its supporting wings, they pursued by means of them their course in the world.
以知為時者，不得已於事也；
vendo o conhecimento como oportunidade, usava-o sempre que necessário;
knowledge a help for doing what they could not avoid;
Because she regarded knowledge as an opportunity, she used what was available in dealing with her affairs.
Because he regarded wisdom as what is timely, there were things that he could not keep from doing.
Considering wisdom to indicate the time (for action), they felt it necessary to employ it in (the direction of) affairs.
以德為循者，言其與有足者至於丘也，而人真以為勤行者也。
vendo a Espontaneidade como guia, diz que aqueles que têm pés podem alcançar a colina, mas as pessoas pensam que é uma coisa difícil.
and morality, a guide that they might walk along with others to reach a hill. (28) And all men really thought that they were at pains to make their lives correct.
Because she regarded virtue as a means of protection, she encouraged others to walk on their own feet in order to reach the pinnacle and people genuinely attended to what they were involved with.
Because he regarded virtue as what is reasonable, he was like a man with two feet who gets to the top of the hill. And yet people really believed that he worked hard to get there.6
Considering virtue to be accordance (with others), they sought to ascend its height along with all who had feet (to climb it). (Such were they), and yet men really thought that they did what they did by earnest effort.
故其好之也一，其弗好之也一。
Portanto seu gostar é um, seu não gostar é um.
For what they cared for was ONE, and what they did not care for was ONE also.
So, she united with what was enjoyable, and she united with what wasn't enjoyable.
Therefore his liking was one and his not liking was one.
In this way they were one and the same in all their likings and dislikings.
其一也一，其不一也一。
Seu um é um, seu não um é um.
That which they regarded as ONE was ONE, and that which they did not regard as ONE was ONE likewise.
Being united is unity, and not being united is unity.
His being one was one and his not being one was one.
Where they liked, they were the same; where they did not like, they were the same.
其一，與天為徒；其不一，與人為徒。
Seu um, é seguidor do céu; seu não um, é seguidor das pessoas.
In that which was ONE, they were of God; in that which was not ONE, they were of man.
Being united, she followed the heavens. Being not united, she followed people.
In being one, he was acting as a companion of Heaven. In not being one, he was acting as a companion of man.
In the former case where they liked, they were fellow-workers with the Heavenly (in them); in the latter where they disliked, they were co-workers with the Human in them.
天與人不相勝也，是之謂真人。
Quando o céu e as pessoas não competem entre si, eis a chamada pessoa genuína.
And so between the human and the divine no conflict ensued. This was to be a true man.
When the heavens and people join together, there's no need for one to be victorious over the other. A true person is said to be like this.
When man and Heaven do not defeat each other, then we may be said to have the True Man.
The one of these elements (in their nature) did not overcome the other. Such were those who are called the True men.
死生，命也，其有夜旦之常，天也。
Vida e morte são coisas do destino, como noite e manhã são coisas do céu.
Life and Death are a part of Destiny. Their sequence, like day and night, is of God,
Death and life are destined. They're as certain as the the sky progressing from night into dawn.
Life and death are fated - constant as the succession of dark and dawn, a matter of Heaven.
Death and life are ordained, just as we have the constant succession of night and day - in both cases from Heaven.
人之有所不得與，皆物之情也。
Não há nada a ser feito, é assim com todos os seres.
beyond the interference of man. These all lie in the inevitable nature of things.
There are certain things a person can't do anything about. All living things are in that situation.
There are some things which man can do nothing about - all are a matter of the nature of creatures.
Men have no power to do anything in reference to them - such is the constitution of things.
彼特以天為父，而身猶愛之，而況其卓乎！
Alguns consideram o céu como um pai, e o amam como se tivesse um corpo, quanto mais não amariam se conhecessem toda a sua grandiosidade!
He simply looks upon God as his father; if he loves him with what is born of the body, shall he not love him also with that which is greater than the body?
There are those who set up a special figure as the Father of the Heavens (God) and are only able to love the image they have of him as a person. There might be something even above that!
If a man is willing to regard Heaven as a father and to love it, then how much more should he be willing to do for that which is even greater! 7
There are those who specially regard Heaven as their father, and they still love It (distant as It is); how much more should they love That which stands out (Superior and Alone)!
人特以有君為愈乎己，而身猶死之，而況其真乎！
Alguns consideram o governante melhor que si mesmos, e entregariam a ele suas próprias vidas, quanto mais sua lealdade!
A man looks upon a ruler of men as one superior to himself; if he is willing to sacrifice his body (for his ruler), shall he not then offer his pure (spirit) also?
People set up someone who they believe has special powers to heal them, but their bodies eventually die anyway. There might be something even more effective than that!
If he is willing to regard the ruler as superior to himself and to die for him, then how much more should he be willing to do for the Truth!
Some specially regard their ruler as superior to themselves, and will give their bodies to die for him; how much more should they do so for That which is their true (Ruler)!
泉涸，魚相與處於陸，相呴以溼，相濡以沫，不如相忘於江湖。
Quando os riachos secam, os peixes ficam presos na terra, respirando a umidade uns dos outros, se molhando com saliva, seria melhor se pudessem esquecer uns dos outros nos rios e lagos.
When the pond dries up and the fishes are left upon the dry ground, rather than leave them to moisten each other with their damp and spittle it would be far better to let them forget themselves in their native rivers - and lakes.
When a stream dries up the fish gather together in a crater on the land. They moisten each other with their saliva and splatter each other with foam. It'd be better for them to be swimming freely in rivers and lakes than to be concerned with having to do these things to keep each other alive.
When the springs dry up and the fish are left stranded on the ground, they spew each other with moisture and wet each other down with spit - but it would be much better if they could forget each other in the rivers and lakes.
When the springs are dried up, the fishes collect together on the land. Than that they should moisten one another there by the damp about them, and keep one another wet by their slime, it would be better for them to forget one another in the rivers and lakes.
與其譽堯而非桀，不如兩忘而化其道。
Ao invés de louvar Yao e condenar Jie, seria melhor esquecer ambos e nos transformar junto à Natureza.
And it would be better than praising Yao and blaming Chieh to forget both (the good and bad) and lose oneself in Tao.
Rather than to praise Yao and condemn Jie, it would be better to forget both of them and how different their Ways were.
Instead of praising Yao and condemning Chieh, it would be better to forget both of them and transform yourself with the Way.
And when men praise Yao and condemn Jie, it would be better to forget them both, and seek the renovation of the Dao.
夫大塊載我以形，勞我以生，佚我以老，息我以死。
A Grande Terra me deu forma, trabalho para viver, tranquilidade na velhice, descanso na morte.
The Great (universe) gives me this form, this toil in manhood, this repose in old age, this rest in death.
The great clump of earth (the world) is loaded down with our physical forms, struggles to keep us alive, cradles us in our old age, and provides a place to rest our bodies after we die.
The Great Clod burdens me with form, labors me with life, eases me in old age, and rests me in death.
There is the great Mass (of nature) - I find the support of my body on it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest in it -
故善吾生者，乃所以善吾死也。
Porque se vivemos bem, então bem devemos morrer.
And surely that which is such a kind arbiter of my life is the best arbiter of my death.
Therefore, what's good at keeping us alive will also be good at providing a place for us to die.
So if I think well of my life, for the same reason I must think well of my death.8
what makes my life a good makes my death also a good.
夫藏舟於壑，藏山於澤，謂之固矣。
Se um barco está escondido numa grota, e a grota oculta por um pântano, dizem que está seguro.
A boat may be hidden in a creek, or concealed in a bog, which is generally considered safe.
A man may try to hide away a boat in a gully, which would be like trying to hide a mountain in a swamp, but he believes it's in a secure place.
You hide your boat in the ravine and your fish net9 in the swamp and tell yourself that they will be safe.
If you hide away a boat in the ravine of a hill, and hide away the hill in a lake, you will say that (the boat) is secure;
然而夜半有力者負之而走，昧者不知也。
Mas no meio da noite chega alguém forte e o carrega embora, está tão escuro que ninguém vê.
But at midnight a strong man may come and carry it away on his back. Those dull of understanding do not perceive that
Even so, around midnight a strong person might come along and hoist the boat onto his shoulders and walk away with it. Since it was so dark outside, no one would know.
But in the middle of the night a strong man shoulders them and carries them off, and in your stupidity you don't know why it happened.
but at midnight there shall come a strong man and carry it off on his back, while you in the dark know nothing about it.
藏大小有宜，猶有所遯。
Você pode esconder coisas grandes e pequenas em locais apropriados, e ainda assim perdê-las.
however you conceal small things in larger ones, there will always be a chance of losing them.
Hiding something small within something larger might seem like the appropriate thing to do, yet anything could still be carted off.
You think you do right to hide little things in big ones, and yet they get away from you.
You may hide away anything, whether small or great, in the most suitable place, and yet it shall disappear from it.
若夫藏天下於天下，而不得所遯，是恆物之大情也。
Mas se você guardar as coisas do mundo no próprio mundo, não pode perdê-las, essa é a ordem natural das coisas.
But if you entrust that which belongs to the universe to the whole universe, from it there will be no escape. For this is the great law of things.
If a man were to hide everything in the world within the world, there would be no place left for anything to be removed to. Living things are already constantly in this great situation.
But if you were to hide the world in the world, so that nothing could get away, this would be the final reality of the constancy of things.
But if you could hide the world in the world, so that there was nowhere to which it could be removed, this would be the grand reality of the ever-during Thing.
特犯人之形而猶喜之，若人之形者，萬化而未始有極也，其為樂可勝計邪！
Por acaso temos uma forma da qual gostamos, mas se essa forma, passa por inúmeras mudanças e não sabemos onde isso vai parar, não é uma alegria que isso seja imprevisível?
To have been cast in this human form is to us already a source of joy. How much greater joy beyond our conception to know that that which is now in human form may undergo countless transitions, with only the infinite to look forward to?
Someone might have an especially attractive body, and they'd be pleased about that. However, a human shape can be changed by any number of things, and those changes might not necessarily ever come to an end. Is there pleasure to be found in counting the victories?
You have had the audacity to take on human form and you are delighted. But the human form has ten thousand changes that never come to an end. Your joys, then, must be uncountable.
When the body of man comes from its special mould, there is even then occasion for joy; but this body undergoes a myriad transformations, and does not immediately reach its perfection; does it not thus afford occasion for joys incalculable?
故聖人將遊於物之所不得遯而皆存。
Por isso pessoas sensatas andam em meio às coisas do mundo sem se perder.
Therefore it is that the Sage rejoices in that which can never be lost, but endures always.
Therefore, a wise person will travel where things take them rather than trying to constrain things where they don't belong.
Therefore, the sage wanders in the realm where things cannot get away from him, and all are preserved.
Therefore the sagely man enjoys himself in that from which there is no possibility of separation, and by which all things are preserved.
善妖善老，善始善終，人猶效之，又況萬物之所係，而一化之所待乎！
Aproveitando a vida seja ela breve ou longa, aproveitando o início e o fim, se as pessoas podem seguir esse modelo, quanto mais aquele dado pelos dez mil seres, que vivem essa transformação.
For if we emulate those who can accept graciously long age or short life and the vicissitudes of events, how much more that which informs all creation on which all changing phenomena depend?
Whether it's better to die young or to live to an old age; whether things will start out good or end up good - people just keep looking for ways to find meaning in those things. It's like everyone is looking for more things to be concerned about, as though they're waiting for one thing to come along and change everything!
He delights in early death; he delights in old age; he delights in the beginning; he delights in the end. If he can serve as a model for men, how much more so that which the ten thousand things are tied to and all changes alike wait upon!
He considers early death or old age, his beginning and his ending, all to be good, and in this other men imitate him; how much more will they do so in regard to That Itself on which all things depend, and from which every transformation arises!
夫道，有情有信，無為無形；
A Natureza, tem seu temperamento e seus sinais, mesmo sem agir e sem ter forma;
For Tao has its inner reality and its evidences. It is devoid of action and of form.
Dao expresses itself and provides evidence of itself, but not by taking actions or showing a shape.
The Way has its reality and its signs but is without action or form.
This is the Dao; there is in It emotion and sincerity, but It does nothing and has no bodily form.
可傳而不可受，可得而不可見；
pode ser transmitida mas não contida, pode ser sentida mas não vista;
It may be transmitted, but cannot be received; It may be obtained, but cannot be seen.
It doles out things, but doesn't take anything back. It can enter within you, but can't be perceived.
You can hand it down but you cannot receive it; you can get it but you cannot see it.
It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be seen.
自本自根，未有天地，自古以固存；
tem origem em si mesma e se enraíza em si, quando ainda não havia céu e Terra, há muito tempo certamente já existia;
It is based in itself, rooted in itself. Before heaven and earth were, Tao existed by itself from all time.
It was rooted in itself and grew from its own roots before there was a universe. It was so ancient that it was there before anything existed.
It is its own source, its own root. Before Heaven and earth existed it was there, firm from ancient times.
It has Its root and ground (of existence) in Itself. Before there were heaven and earth, from of old, there It was, securely existing.
神鬼神帝，生天生地；
deu essência aos espíritos e líderes, deu origem ao céu e à Terra;
It gave the spirits and rulers their spiritual powers, and gave Heaven and Earth their birth.
It provided vital energy for both demons and gods. It gave life to both the heavens and the earth.
It gave spirituality to the spirits and to God; it gave birth to Heaven and to earth.
From It came the mysterious existences of spirits, from It the mysterious existence of God. It produced heaven; It produced earth.
在太極之先而不為高，在六極之下而不為深；
está além da primeira origem sem ser alta, abaixo das seis direções sem ser profunda;
To Tao, the zenith is not high, nor the nadir low;
It reaches higher than the ether of the sky, but doesn't become tall. It reaches lower than the core of the earth, but doesn't become deep.
It exists beyond the highest point, and yet you cannot call it lofty; it exists beneath the limit of the six directions, and yet you cannot call it deep.
It was before the Tai-ji, and yet could not be considered high; It was below all space, and yet could not be considered deep.
先天地生而不為久，長於上古而不為老。
nasceu antes do céu e da Terra e não é antiga, se desenvolve desde o passado distante e não é velha.
no point in time is long ago, nor by the lapse of ages has it grown old.
It began before the heavens and earth, but can't be measured by time. It was around from the most remote ages, but doesn't become old.
It was born before Heaven and earth, and yet you cannot say it has been there for long; it is earlier than the earliest time, and yet you cannot call it old.
It was produced before heaven and earth, and yet could not be considered to have existed long; It was older than the highest antiquity, and yet could not be considered old.
豨韋氏得之，以挈天地；
Xi Wei a sentiu, e ergueu o céu e a Terra;
Hsi Wei obtained Tao, and so set the universe in order.
The clansman Shi of Wei got it so as to support the heavens and earth.
Hsi-wei got it and held up heaven and earth.10
Shi-wei got It, and by It adjusted heaven and earth.
伏犧氏得之，以襲氣母；
Fu Xi a sentiu, e desvendou as propriedades da matéria;
Fu Hsi (29) obtained it, and was able to steal the secrets of eternal principles.
Fu Xi got it and found the key to the breath of Mother Nature.
Fu Hsi got it and entered into the mother of breath.
Fu-xi got It, and by It penetrated to the mystery of the maternity of the primary matter.
維斗得之，終古不忒；
Wei Dou (a constelação Ursa Maior) a sentiu, e desde então não mudou seu curso;
The Great Bear obtained it, and has never erred from its course.
Wei Dou (a star in the constellation Sagittarius considered to be the center point of our galaxy) got it so as to eternally stay true to its course.
The Big Dipper got it and from ancient times has never wavered.
The Wei-dou got It, and from all antiquity has made no eccentric movement.
日月得之，終古不息；
o Sol e a Lua a sentiram, e desde então não descansaram;
The sun and moon obtained it, and have never ceased to revolve.
The sun and moon got it so as to constantly keep moving.
The Sun and Moon got it and from ancient times have never rested.
The Sun and Moon got It, and from all antiquity have not intermitted (their bright shining).
堪坏得之，以襲崑崙；
Kan Huai a sentiu, e herdou as montanhas de Kun Lun;
K'an P'i (30) obtained it, and made his abode in the K'unlun mountains.
Kan Pi (a spirit, said to have a human face and the body of an animal) got it so as to penetrate the Kun Lun mountains.
K'an-p'i got it and entered K'un-lun.
Kan-pei got It, and by It became lord of Kun-lun.
馮夷得之，以遊大川；
Ping Yi a sentiu, e vagou pelo grande rio;
P'ing I (31) obtained it, and rules over the streams.
Ping Yi (a spirit of the Yellow River) got it so as to travel through the great river.
P’ing-i got it and wandered in the great river.
Feng-yi got It, and by It enjoyed himself in the Great River.
肩吾得之，以處太山；
Jian Wu a sentiu, e passou a viver no Monte Tai;
Chien Wu (32) obtained it, and dwells on Mount T'ai.
Jian Wu (a mountain spirit) got it so as to dwell on Mount Tai.
Chien Wu got it and lived in the great mountain.11
Jian-wu got It, and by It dwelt on mount Tai.
黃帝得之，以登雲天；
o Imperador Amarelo a sentiu, e subiu para as nuvens no céu;
The Yellow Emperor (33) obtained it, and soared upon the clouds to heaven.
Huang Di got it so as to rise up into the clouds in the heavens.
The Yellow Emperor got it and ascended to the cloudy heavens.
Huang-di got It, and by It ascended the cloudy sky.
顓頊得之，以處玄宮；
Zhuan Xu (neto do Imperador Amarelo) a sentiu, e passou a viver no Palácio Misterioso;
Chuan Hsu (34) obtained it, and dwells in the Dark Palace.
Zhuan Xu got it so as to dwell in the Black Palace.
Chuan Hsu got it and dwelt in the Dark Palace.
Zhuan-xu got It, and by It dwelt in the Dark Palace.
禺強得之，立乎北極；
Yu Qiang a sentiu, e se estabeleceu no Pólo Norte;
Yu Ch'iang (35) obtained it, and established himself at the North Pole.
Yu Qiang (god of the North Sea) got it and stood on the North Pole.
Yu-ch'iang got it and stood at the limit of the north.
Yu-jiang got It, and by It was set on the North Pole.
西王母得之，坐乎少廣，莫知其始，莫知其終；
Xi Wang Mu (Mãe Rainha do Ocidente) a sentiu, sentou-se no Shao Guang, ninguém conhece seu início, ninguém conhece seu fim;
The Western (Fairy) Queen Mother obtained it, and settled at Shao Kuang, since when and until when, no one knows.
Xi Wang Mu got it and sat on Shao Guang. No one knows where it (this mountain) begins or ends.
The Queen Mother of the West got it and took her seat on Shaokuang - nobody knows her beginning, nobody knows her end.
Xi Wang-mu got It, and by It had her seat in (the palace of) Shao-guang. No one knows Its beginning; no one knows Its end.
彭祖得之，上及有虞，下及五伯；
Peng Zu a sentiu, viveu desde o tempo de Yu, até cinco séculos depois;
P'eng Tsu obtained it, and lived from the time of Shun until the time of the Five Princes.
Peng Zu got it and was able to live from the time of the beginning of the Zhou dynasty through the succession of five rulers (five lifetimes for most people).
P'eng-tsu got it and lived from the age of Shun to the age of the Five Dictators.12
Peng Zu got It, and lived on from the time of the lord of Yu to that of the Five Chiefs.
傅說得之，以相武丁，奄有天下，
Fu Shuo a sentiu, e junto a Wu Ding, estendeu seu reinado por todo o mundo conhecido,
Fu Yueh obtained it, and as the Minister of Wu Ting (36) extended his rule to the whole empire.
Fu Yue got it so as to become Prime Minister to Wu Ding. Then he suddenly was in control of the whole empire,
Fu Yueh got it and became minister to Wu-ting, who extended his rule over the whole world;
Fu Yue got It, and by It became chief minister to Wu-ding, (who thus) in a trice became master of the kingdom.
乘東維，騎箕尾，而比於列星。
montou e cavalgou entre Sagitário e Escorpião, encontrando seu lugar entre as estrelas.
And now, charioted upon the Tungwei (one constellation) and drawn by the Chiwei (another constellation), he has taken his station among the stars of heaven.
perching on the hand of Sagittarius and riding into Scorpio's basket as though he was a shooting star.
then Fu Yueh climbed up to the Eastern Governor, straddled the Winnowing Basket and the Tail, and took his place among the ranks of stars.13
(After his death), Fu Yue mounted to the eastern portion of the Milky Way, where, riding on Sagittarius and Scorpio, he took his place among the stars.
南伯子葵問乎女偊曰：
Nan Bo Zi Kui perguntou a Nu Yu:
Nanpo Tsek'uei said to Nu Yu (or Female Yu),
Nan Bo Zi Qi (Exalted Count of Southern Curiosity) asked of Nu Yu (Independent Woman):
Nan-po Tzu-k'uei said to the Woman Crookback,
Nan-bo Zi-kui asked Nu Yu, saying,
「子之年長矣，而色若孺子，何也？」
"Sua idade é avançada, mas você tem a aparência de uma criança, como é possível?"
"You are of a high age, and yet you have a child's complexion. How is this?"
"You're old in years, but your face beams like a child. Why is that?"
"You are old in years and yet your complexion is that of a child. Why is this?"
'You are old, Sir, while your complexion is like that of a child; how is it so?'
曰：「吾聞道矣。」
A resposta foi: "Eu ouvi a Natureza."
Nu Yu replied, "I have learned Tao."
"I've learned about Dao."
"I have heard the Way!"
The reply was, 'I have become acquainted with the Dao.'
南伯子葵曰：「道可得學邪？」
Nan Bo Zi Kui disse: "Posso alcançar a Natureza estudando-a?"
"Could I get Tao by studying it?" asked the other.
Nan Bo Zi Qi said: "Can Dao be obtained through studying?"
"Can the Way be learned?" asked Nan-po Tzu-k'uei.
The other said, 'Can I learn the Dao?'
曰：「惡！惡可！子非其人也。
A resposta: "O quê! Como poderia? Você nem é esse tipo de pessoa.
"No! How can you?" said Nu Yu. "You are not the type of person.
"What? How could that be possible? You're not the kind of person who could do that anyway.
"Goodness, how could that be? Anyway, you aren't the man to do it.
Nu Yu said, 'No. How can you? You, Sir, are not the man to do so.
夫卜梁倚有聖人之才，而無聖人之道，
O senhor Bu Liang Yi tem as habilidades de uma pessoa sensata, mas não sua Natureza,
There was Puliang I. He had all the mental talents of a sage, but not Tao of the sage.
There was a guy named Bu Liang Yi (Rigidly Biased Fortuneteller) who had the ability to become a sage, but wasn't wise enough to learn about Dao.
Now there's Pu-liang Yi - he has the talent of a sage but not the Way of a sage,
There was Bu-liang Yi who had the abilities of a sagely man, but not the Dao,
我有聖人之道，而無聖人之才，
já eu tenho a Natureza de uma pessoa sensata, mas não suas habilidades,
Now I had Tao, though not those talents.
I'm wise enough to learn about Dao, but don't have the ability to become a sage.
whereas I have the Way of a sage but not the talent of a sage.
while I had the Dao, but not the abilities.
吾欲以教之，庶幾其果為聖人乎！
quis educá-lo, talvez isso o tornasse sensato!
But do you think I was able to teach him to become indeed a sage?
I really wanted to teach him. Oh, what great hopes I had that he'd end up becoming a true sage!
I thought I would try to teach him and see if I could really get anywhere near to making him a sage.
I wished, however, to teach him, if, peradventure, he might become the sagely man indeed.
不然，以聖人之道告聖人之才，亦易矣。
Mas não, se a Natureza da pessoa sensata pudesse vir de suas habilidades, seria fácil.
Had it been so, then to teach Tao to one who has a sage's talents would be an easy matter.
It's not so easy to change one who has the ability to become a sage into one who is wise enough to learn about Dao simply by explaining it to them.
It's easier to explain the Way of a sage to someone who has the talent of a sage, you know.
If he should not do so, it was easy (I thought) for one possessing the Dao of the sagely man to communicate it to another possessing his abilities.
吾猶守而告之，參日而後能外天下；
Nos isolamos e o instruí, três dias depois ele já podia ignorar o mundo;
It was not so, for I had to wait patiently to reveal it to him. In three days, he could transcend this mundane world.
Yet I kept a close watch on him and tried to explain it. After three days he could disregard the world.
So I began explaining and kept at him for three days, and after that he was able to put the world outside himself.
Accordingly, I proceeded to do so, but with deliberation. After three days, he was able to banish from his mind all worldly (matters).
已外天下矣，吾又守之，七日而後能外物；
após ignorar o mundo, continuamos isolados, sete dias depois ele podia ignorar os seres e as coisas;
Again I waited for seven days more, then he could transcend all material existence.
After he disregarded the world, I still kept at him. After seven days he could disregard living things.
When he had put the world outside himself, I kept at him for seven days more, and after that he was able to put things outside himself.
This accomplished, I continued my intercourse with him in the same way; and in seven days he was able to banish from his mind all thought of men and things.
已外物矣，吾又守之，九日而後能外生；
após ignorar seres e coisas, continuamos isolados, nove dias depois ele podia ignorar a própria vida;
After he could transcend all material existence, I waited for another nine days, after which he could transcend all life.
After he disregarded living things, I still kept at him. After nine days he could disregard life.
When he had put things outside himself, I kept at him for nine davs more, and after that he was able to put life outside himself.
This accomplished, and my instructions continued, after nine days, he was able to count his life as foreign to himself.
已外生矣，而後能朝徹；
após ignorar a vida, ele podia ser penetrante como a manhã;
After he could transcend all life, then he had the clear vision of the morning,
After he disregarded life, he could then penetrate everything like the first rays of sun in the morning.
After he had put life outside himself, he was able to achieve the brightness of dawn,
This accomplished, his mind was afterwards clear as the morning;
朝徹，而後能見獨；
penetrante como a manhã, então podia ver as coisas como uma só;
and after that, was able to see the Solitary (One).
Being able to penetrate everything like the first rays of sun in the morning, he could then see each thing individually.
and when he had achieved the brightness of dawn, he could see his own aloneness.
and after this he was able to see his own individuality.
見獨，而後能無古今；
vendo as coisas como uma só, então podia ignorar passado e presente;
After seeing the Solitary, he could abolish the distinctions of past and present.
Being able to see each thing individually, he could then overcome a sense of past and future.
After he had managed to see his own aloneness, he could do away with past and present,
That individuality perceived, he was able to banish all thought of Past or Present.
無古今，而後能入於不死不生。
ignorando passado e presente, então podia entrar onde não há morte nem vida.
After abolishing the past and present, he was able to enter there where life and death are no more,
Being able to overcome a sense of past and future, he could then enter where there is no death and no birth.
and after he had done away with past and present, he was able to enter where there is no life and no death.
Freed from this, he was able to penetrate to (the truth that there is no difference between) life and death -
殺生者不死，生生者不生。
O que tira a vida não é a morte, o que gera a vida não é o nascimento.
where killing does not take away life, nor does giving birth add to it.
What kills life isn't death. What brings forth life isn't birth.
That which kills life does not die; that which gives life to life does not live.
(how) the destruction of life is not dying, and the communication of other life is not living.
其為物，無不將也，無不迎也；
Em sua relação com os seres, nada há que não convide, nada há que não receba;
He was ever in accord with the exigencies of his environment, accepting all and welcoming all,
As for how he related to things - without following, without rejecting,
This is the kind of thing it is: there's nothing it doesn't send off, nothing it doesn't welcome,
(The Dao) is a thing which accompanies all other things and meets them,
無不毀也，無不成也。
nada há que não destrua, nada há que não complete.
regarding everything as destroyed, and everything as in completion.
without constructing, without destroying.
nothing it doesn't destroy, nothing it doesn't complete.
which is present when they are overthrown and when they obtain their completion.
其名為攖寧。攖寧也者，攖而後成者也。」
Seu nome é não se deixar perturbar. Aquele que não se deixa perturbar, após o contato se completa."
This is to be 'secure amidst confusion,' reaching security through chaos."
A name for this would be Embracing Contentment. One who embraces contentment - embraces and then becomes complete.
Its name is Peace-in-Strife. After the strife, it attains completion."
Its name is Tranquillity amid all Disturbances, meaning that such Disturbances lead to Its Perfection.'
南伯子葵曰：「子獨惡乎聞之？」
Nan Bo Zi Kui perguntou: "Você aprendeu tudo isso por conta própria?"
"Where did you learn this from?" asked Nanpo Tsek'uei.
Nan Bo Zi Qi asked: "Are you the only one who's heard about this?"
Nan-po Tzu-k'uei asked, "Where did you happen to hear this?"
'And how did you, being alone (without any teacher), learn all this?'
曰：「聞諸副墨之子，副墨之子聞諸洛誦之孫，
A resposta: "Aprendi do filho de um escriba, que aprendeu do neto de um orador,
"I learned it from the Son of Ink," replied Nu Yu, "and the Son of Ink learned it from the Grandson of Learning,
"I heard about this from Master of Various Texts. Master of Various Texts heard about it from Oral Tradition.
"I heard it from the son of Aided-by-Ink, and Aided-by-Ink heard it from the grandson of Repeated-Recitation,
'I learned it,' was the reply, 'from the son of Fu-mo; he learned it from the grandson of Luo-song;
洛誦之孫聞之瞻明，瞻明聞之聶許，
que aprendeu de uma pessoa iluminada, que aprendeu de sussuros afetuosos,
the Grandson of Learning from Understanding, and Understanding from Insight,
Oral Tradition heard about it from Clear Sightedness. Clear Sightedness heard about it from Midday Whisperer.
and the grandson of Repeated-Recitation heard it from Seeing-Brightly, and Seeing-Brightly heard it from Whispered-Agreement,
he learned it from Zhan-ming; he learned it from Nie-xu;
聶許聞之需役，需役聞之於謳，
aprendidos de trabalhadores braçais, que aprenderam através de músicas populares,
Insight learned it from Practice, Practice from Folk Song,
Midday Whisperer heard about it from Humble Servant. Humble Servant heard about it from Oblivious Chanter.
and Whispered-Agreement heard it from Waiting-for-Use, and Waiting-for-Use heard it from Exclaimed-Wonder,
he, from Xu-yu; he, from Ou;
於謳聞之玄冥，玄冥聞之參寥，參寥聞之疑始。」
aprendidas da escuridão misteriosa, que aprendeu da constelação solitária, que aprendeu do início da dúvida."
and Folk Song from Silence, Silence from the Void, and the Void learned it from the Seeming Beginning."
Oblivious Chanter heard about it from Dark Mysteries. Dark Mysteries heard about it from Solitary Star. Solitary Star heard about it from Uncertain Beginning."
and Exclaimed-Wonder heard it from Dark-Obscurity, and Dark-Obscurity heard it from Participation-in-Mystery, and Participation-in-Mystery heard it from Copy-the-Source!"
he, from Xuan-ming; he, from Shen-liao; and he learned it from Yi-shi.'
子祀、子輿、子犁、子來四人相與語曰：
Zi Si, Zi Yu, Zi Li e Zi Lai, esses quatro conversavam dizendo:
Four men: Tsesze, Tseyu, Tseli, and Tselai, were conversing together, saying,
Zi Si (Great Sacrificial Attendant), Zi Yu (Great Charioteer), Zi Li (Great Plowman) and Zi Lai (Great Messenger) all came together to have a chat saying:
Master Ssu, Master Yu, Master Li, and Master Lai were all four talking together.
Zi-si, Zi-yu, Zi-li, and Zi-lai, these four men, were talking together, when some one said,
「孰能以無為首，以生為脊，以死為尻，
"Quem pode considerar a não-existência como cabeça, a vida como coluna dorsal, a morte como rabo,
"Whoever can make Not-being the head, Life the backbone, and Death the tail,
"Who can consider what doesn't exist as his head, life as his spine and death as his buttocks?
"Who can look upon nonbeing as his head, on life as his back, and on death as his rump?" they said.
'Who can suppose the head to be made from nothing, the spine from life, and the rump-bone from death?
孰知生死存亡之一體者，吾與之友矣。」
quem vê a vida e a morte, a existência e a não-existência como uma coisa só, dessa pessoa seremos amigos."
and whoever realizes that death and life and being and non-being are of one body, that man shall be admitted to friendship with us."
Whoever knows that life and death, surviving and perishing, are part of the same whole, I'd like to take them as a friend."
"Who knows that life and death, existence and annihilation, are all a single body? I will be his friend!"
Who knows how death and birth, living on and disappearing, compose the one body? I would be friends with him.'
四人相視而笑，莫逆於心，遂相與為友。
Os quatro se olharam e riram, e se sentindo íntimos, tornaram-se amigos.
The four looked at each other and smiled, and completely understanding one another, became friends accordingly.
The four of them all looked at each other and laughed. They felt a profound intimacy with each other in their hearts, and they they knew they'd formed a deep friendship with each other.
The four men looked at each other and smiled. There was no disagreement in their hearts and so the four of them became friends.
The four men looked at one another and laughed, but no one seized with his mind the drift of the questions. All, however, were friends together.
俄而子輿有病，子祀往問之。
Pouco depois Zi Yu ficou doente, Zi Si foi visitá-lo.
By-and-by, Tseyu fell ill, and Tsesze went to see him.
Some time later, Zi Yu got sick. Zi Si went to see how he was doing.
All at once Master Yu fell ill. Master Ssu went to ask how he was.
Not long after Zi-yu fell ill, and Zi-si went to inquire for him.
曰：「偉哉！夫造物者，將以予為此拘拘也！
Disse Zi Yu: "Grande é a Natureza! Capaz de me deixar assim rígido, inflexível!
"Verily the Creator is great!" said the sick man. "See how He has doubled me up."
"How remarkable! This thing I've been turned into, that's become so inflexible and stiff!"
"Amazing" said Master Yu. "The Creator is making me all crookedy like this!
'How great,' said (the sufferer), 'is the Creator! That He should have made me the deformed object that I am!'
曲僂發背，上有五管，頤隱於齊，
Minhas costas arqueadas, meus órgãos vitais virados para cima, minha bochecha no nível do umbigo,
His back was so hunched that his viscera were at the top of his body. His cheeks were level with his navel,
His back had become curved and hunched, his five vital organs protruded to the outside, his chin was hidden in his bellybutton,
My back sticks up like a hunchback and my vital organs are on top of me. My chin is hidden in my navel,
He was a crooked hunchback; his five viscera were squeezed into the upper part of his body; his chin bent over his navel;
肩高於頂，句贅指天。」
meus ombros acima da cabeça, meus dedos curvados apontando para o céu."
and his shoulders were higher than his neck. His neck bone pointed up towards the sky.
his shoulders were higher than the top of his head, and his fingers were curved into hooks that pointed up to the sky.
my shoulders are up above my head, and my pigtail points at the sky.
his shoulder was higher than his crown; on his crown was an ulcer pointing to the sky;
陰陽之氣有沴，其心閒而無事，跰足而鑑於井，曰：
Seu yin-yang estava fora de harmonia, mas sua mente estava em paz, arrastou-se até se ver no reflexo de um poço, e disse:
The whole economy of his organism was deranged, but his mind was calm as ever. He dragged himself to a well, and said,
Even though his vital energy seemed to be completely out of whack, his heart was clear and he didn't seem concerned. He dragged himself over to the well, looked at his image in the water and said:
It must be some dislocation of the yin and yang!" Yet he seemed calm at heart and unconcerned. Dragging himself haltingly to the well, he looked at his reflection and said,
his breath came and went in gasps: yet he was easy in his mind, and made no trouble of his condition. He limped to a well, looked at himself in it, and said,
「嗟乎！夫造物者，又將以予為此拘拘也！」
"Ah! Como pôde a Natureza me deixar assim rígido, inflexível!"
"Alas, that God should have doubled me up like this!"
"Ugh! Look at this thing I've been turned into, and how inflexible and stiff it is."
"My, my! So the Creator is making me all crookedy like this!"
'Alas that the Creator should have made me the deformed object that I am!'
子祀曰：「汝惡之乎？」
Zi Si perguntou: "Você não gostou?"
"Do you dislike it?" asked Tsesze.
Zi Si asked: "Do you hate it?"
"Do you resent it?" asked Master Ssu.
Si said, 'Do you dislike your condition?'
曰：「亡，予何惡！
Zi Yu respondeu: "O quê? Por que não gostaria!
"No, why should I?" replied Tseyu.
"What's the point in hating what's been taken away or what's been given to me!
"Why no, what would I resent?
He replied, 'No, why should I dislike it?
浸假而化予之左臂以為雞，予因以求時夜；
Se meu braço esquerdo pouco a pouco se transformasse num galo, eu saberia quando a manhã está chegando;
"If my left arm should become a cock, I should be able to herald the dawn with it.
Supposing my left arm gradually turned into a chicken - then I could use it to tell when it was nighttime.
If the process continues, perhaps in time he'll transform my left arm into a rooster. In that case I'll keep watch on the night.
If He were to transform my left arm into a cock, I should be watching with it the time of the night;
浸假而化予之右臂以為彈，予因以求鴞炙；
se meu braço direito pouco a pouco se transformasse num arco, eu poderia usá-lo para conseguir uma coruja assada;
If my right arm should become a sling, I should be able to shoot down a bird to broil with it.
Supposing my right arm gradually turned into a crossbow - then I could use it to shoot down a bird to roast.
Or perhaps in time he'll transform my right arm into a crossbow pellet and I'll shoot down an owl for roasting.
if He were to transform my right arm into a cross-bow, I should then be looking for a Xiao to (bring down and) roast;
浸假而化予之尻以為輪，以神為馬，
se minha bunda pouco a pouco se transformasse em rodas, e meu espírito no de um cavalo,
If my buttocks should become wheels, and my spirit become a horse,
Supposing my buttocks gradually turned into a wheel and my spirit into a horse -
Or perhaps in time he'll transform my buttocks into cartwheels. Then, with my spirit for a horse,
if He were to transform my rump-bone into a wheel, and my spirit into a horse,
予因以乘之，豈更駕哉！
eu poderia montá-la, e não precisaria mais de carruagens!
I should be able to ride in it -- what need would I have of a chariot?
then I could ride on it. What need would I have for any other means of transportation!
I'll climb up and go for a ride. What need will I ever have for a carriage again?
I should then be mounting it, and would not change it for another steed.
且夫得者時也，失者順也，
Além disso, há um tempo para receber, outro para perder,
I obtained life because it was my time, and I am now parting with it in accordance with Tao.
"Furthermore, whatever is received comes at the right time. Whatever has been lost must be adapted to.
"I received life because the time had come; I will lose it because the order of things passes on.
Moreover, when we have got (what we are to do), there is the time (of life) in which to do it; when we lose that (at death), submission (is what is required).
安時而處順，哀樂不能入也。
tranquilo em cada um desses, não há espaço para lamento ou exaltação.
Content with the coming of things in their time and living in accord with Tao, joy and sorrow touch me not.
Calmly accepting and dwelling in compliance, then neither grief nor joy would be able to creep in.
Be content with this time and dwell in this order and then neither sorrow nor joy can touch you.
When we rest in what the time requires, and manifest that submission, neither joy nor sorrow can find entrance (to the mind).
此古之所謂縣解也，而不能自解者，物有結之。
Os antigos chamavam a isso 'desfazer o nó', e os que não podem desfazê-lo, é por estarem presos à existência.
This is, according to the ancients, to be freed from bondage. Those who cannot be freed from bondage are so because they are bound by the trammels of material existence.
This is what's been called being released from bondage, and for those who can't find a release, there will always be something to put them into bondage.
In ancient times this was called the `freeing of the bound.' There are those who cannot free themselves, because they are bound by things.
This would be what the ancients called loosing the cord by which (the life) is suspended. But one hung up cannot loose himself;-- he is held fast by his bonds.
且夫物不勝天久矣，吾又何惡焉？」
Assim, ninguém pode vencer o que os céus fazem há tempos, como eu poderia estar insatisfeito?"
But man has ever given way before God; why, then, should I dislike it?"
Besides, living things can't be victorious over what Nature has been causing to occur since the beginning of time. What reason could I find for hatred!"
But nothing can ever win against Heaven - that's the way it's always been. What would I have to resent?"
And that creatures cannot overcome Heaven (the inevitable) is a long-acknowledged fact - why should I hate my condition?'
俄而子來有病，喘喘然將死，其妻子環而泣之。
Pouco depois Zi Lai ficou doente, arfando à beira da morte, sua esposa e filhos chorando ao seu redor.
By-and-by, Tselai fell ill, and lay gasping for breath, while his family stood weeping around.
Some time later, Zi Lai became ill, panting and gasping while near death. His wife and children were grouped around him sobbing.
Suddenly Master Lai grew ill. Gasping and wheezing, he lay at the point of death. His wife and children gathered round in a circle and began to cry.
Before long Zi-lai fell ill, and lay gasping at the point of death, while his wife and children stood around him wailing.
子犁往問之曰：「叱！避！無怛化！」
Zi Li foi visitá-lo e disse: "Xô! Saiam! Não atrapalhem sua mudança!"
Tseli went to see him, and cried to the wife and children: "Go away! You are impeding his dissolution."
Zi Li went to see how he was doing and said to them: "Shame on you! Get away from him! Don't show sadness - he's merely going through changes."
Master Li, who had come to ask how he was, said, "Shoo! Get back! Don't disturb the process of change!"
Zi-li went to ask for him, and said to them, 'Hush! Get out of the way! Do not disturb him as he is passing through his change.'
倚其戶與之語曰：「偉哉造物！
Encostando-se à porta, lhe disse: "Como é grande a Natureza!
Then, leaning against the door, he said, "Verily, God is great!
He then leaned against the door jamb and said to his friend: "How remarkable! The changes you're experiencing!
Then he leaned against the doorway and talked to Master Lai. "How marvelous the Creator is!
Then, leaning against the door, he said (to the dying man), 'Great indeed is the Creator!
又將奚以汝為？將奚以汝適？
Em que mais te transformará? Para onde te levará?
I wonder what He will make of you now, and whither He will send you.
What will you become next - what will you turn into?
What is he going to make of you next? Where is he going to send you?
What will He now make you to become? Where will He take you to?
以汝為鼠肝乎？以汝為蟲臂乎？」
Te transformará no fígado de um rato? Na pata de um inseto?
Do you think he will make you into a rat's liver or into an insect leg?"
Will you become a rat's liver? Will you become an insect's arm?"
Will he make you into a rat's liver? Will he make you into a bug's arm?"
Will He make you the liver of a rat, or the arm of an insect?
子來曰：「父母於子，東西南北，唯命之從。
Zi Lai respondeu: "Os pais indicam a um filho a direção -- leste, oeste, sul, norte -- e ele a segue.
"A son," answered Tselai, "must go whithersoever his parents bid him, East, West, North, or South.
Zi Lai said: "When a father and mother produce a child, east, west, south and north converge at a point that sets the destiny he must follow.
Master Lai said, "A child, obeying his father and mother, goes wherever he is told, east or west, south or north.
Zi-lai replied, 'Wherever a parent tells a son to go, east, west, south, or north, he simply follows the command.
陰陽於人，不翅於父母，
O Yin e o Yang são para uma pessoa como seus próprios pais,
Yin and Yang are no other than a man's parents.
When those multiple energies within a person converge, he's directed by them as though they were his father and mother.
And the yin and yang - how much more are they to a man than father or mother!
The Yin and Yang are more to a man than his parents are.
彼近吾死而我不聽，我則悍矣，彼何罪焉！
se me trazem perto da morte e eu não os ouço, então sou eu o rebelde, que culpa eles têm?
If Yin and Yang bid me die quickly, and I demur, then the fault is mine, not theirs.
They've brought me close to death, and if I try to prevent it then I'm being foolhardy. How silly to look at this as some sort of crime that's been committed!
Now that they have brought me to the verge of death, if I should refuse to obey them, how perverse I would be! What fault is it of theirs?
If they are hastening my death, and I do not quietly submit to them, I shall be obstinate and rebellious.
夫大塊載我以形，勞我以生，佚我以老，息我以死。
A Grande Terra me deu forma, trabalho para viver, tranquilidade na velhice, descanso na morte.
The Great (universe) gives me this form, this toil in manhood, this repose in old age, this rest in death.
The great clump of earth (the world) is loaded down with my physical form, struggles to keep me alive, cradles me in my old age, and provides a place to rest my body after I die.
The Great Clod burdens me with form, labors me with life, eases me in old age, and rests me in death.
There is the great Mass (of nature);-- I find the support of my body in it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest on it:
故善吾生者，乃所以善吾死也。
Porque se vivemos bem, então bem devemos morrer.
Surely that which is such a kind arbiter of my life is the best arbiter of my death.
Therefore, that which is good at keeping me alive will also be good at providing a place for me to die.
So if I think well of my life, for the same reason I must think well of my death.
what has made my life a good will make my death also a good.
今之大冶鑄金，金踊躍曰『我且必為鏌鋣』，
Se um grande ferreiro está trabalhando, e o metal salta e diz 'Eu devo ser como a espada Moye',
"Suppose that the boiling metal in a smelting-pot were to bubble up and say, 'Make of me a Moyeh!'
Now if a great blacksmith was pounding some metal, and the metal jumped up at him and said: 'I absolutely must be made into Mo Ye (a famous ancient Chinese double edged sword)',
When a skilled smith is casting metal, if the metal should leap up and say, `I insist upon being made into a Mo-yeh!'
Here now is a great founder, casting his metal. If the metal were to leap up (in the pot), and say, "I must be made into a (sword like the) Mo-ye,"
大冶必以為不祥之金。
o grande ferreiro certamente pensaria que aquele metal não é propício.
think the master caster would reject that metal as uncanny.
the blacksmith would think that piece of metal was an ill omen.
he would surely regard it as very inauspicious metal indeed.
the great founder would be sure to regard it as uncanny.
今一犯人之形，而曰『人耳人耳』，
Se, ao ganhar forma, eu dissesse 'Apenas humano, apenas humano',
And if simply because I am cast into a human form, I were to say, 'Only a man! only a man!'
Now, if I were ever to try to go against the shape my form has taken and say: 'Make me a whole person, nothing but a whole person',
Now, having had the audacity to take on human form once, if I should say, `I don't want to be anything but a man! Nothing but a man!',
So, again, when a form is being fashioned in the mould of the womb, if it were to say, "I must become a man; I must become a man,"
夫造化者必以為不祥之人。
a Natureza também pensaria que eu não sou propício.
I think the Creator too would reject me as uncanny.
then Mother Nature would think that this person was an ill omen.
the Creator would surely regard me as a most inauspicious sort of person.
the Creator would be sure to regard it as uncanny.
今一以天地為大鑪，以造化為大冶，惡乎往而不可哉！
Se pensarmos no Universo como uma grande fornalha, na Natureza como um grande ferreiro, para onde não aceitaríamos ir?
If I regard the universe as the smelting pot, and the Creator as the Master Caster, how should I worry wherever I am sent?"
Now, if the universe is like one great big oven, and Mother Nature is like a master blacksmith, where is it that we shouldn't go?
So now I think of heaven and earth as a great furnace, and the Creator as a skilled smith. Where could he send me that would not be all right?
When we once understand that heaven and earth are a great melting-pot, and the Creator a great founder, where can we have to go to that shall not be right for us?
成然寐，蘧然覺。」
Aceitamos o sono, de repente acordamos."
Then he sank into a peaceful sleep and waked up very much alive.
As naturally as we fall into a sound sleep, we just as naturally suddenly wake up."
I will go off to sleep peacefully, and then with a start I will wake up."
We are born as from a quiet sleep, and we die to a calm awaking.'
子桑戶、孟子反、子琴張三人相與友，曰：
Zi Sang Hu, Meng Zi Fan e Zi Qin Zhang, esses três amigos conversavam, dizendo:
Tsesang Hu, Mengtse Fan, and Tsech'in Chang, were conversing together, saying,
Zi Sang Hu (Great Silkworm Cultivator), Meng Zi Fan (Elder Great Mercenary) and Zi Qin Zhang (Great Lute Stringer) were three friends who got along well with each other. One of them said:
Master Sang-hu, Meng-tzu Fan, and Master Chin-chang, three friends, said to each other,
Zi-sang Hu, Meng Zi-fan, and Zi-qin Zhang, these three men, were friends together. (One of them said),
「孰能相與於無相與，相為於無相為？
"Quem pode se juntar com outros ao não se juntar com outros, agir com outros ao não agir com outros?
"Who can live together as if they did not live together? Who can help each other as if they did not help each other?
"Who can join with others while not joining with others; act with others while not acting with others?
"Who can join with others without joining with others? Who can do with others without doing with others?
'Who can associate together without any (thought of) such association, or act together without any (evidence of) such co-operation?
孰能登天遊霧，撓挑無極，相忘以生，無所終窮？」
Quem pode subir ao céu e rondar a névoa, abraçar o ilimitado, esquecendo-se da vida, sem se preocupar com seu fim?"
Who can mount to heaven, and roaming through the clouds, leap about to the Ultimate Infinite, oblivious of existence, for ever and ever without end?"
Who can ascend to the heavens, travel on the mist, stirring up things without any end in sight, all the while forgetting about life without getting exhausted?"
Who can climb up to heaven and wander in the mists, roam the infinite, and forget life forever and forever?"
Who can mount up into the sky and enjoy himself amidst the mists, disporting beyond the utmost limits (of things), and forgetting all others as if this were living, and would have no end?'
三人相視而笑，莫逆於心，遂相與友。
Os três se olharam e riram, e sentindo-se íntimos, firmaram sua amizade.
The three looked at each other and smiled with a perfect understanding and became friends accordingly.
The three of them all looked at each other and laughed. Feeling a profound intimacy with each other in their hearts, they knew they'd formed a deep friendship with each other.
The three men looked at each other and smiled. There was no disagreement in their hearts and so they became friends.
The three men looked at one another and laughed, not perceiving the drift of the questions; and they continued to associate together as friends.
莫然有閒，而子桑戶死，未葬。
Passado algum tempo, Zi Sang Hu morreu, mas ainda não havia sido enterrado.
Shortly afterwards, Tsesang Hu died, whereupon
Not long after that Zi Sang Hu died. When he had not yet been buried,
After some time had passed without event, Master Sang-hu died. He had not yet been buried when
Suddenly, after a time, Zi-sang Hu died. Before he was buried,
孔子聞之，使子貢往侍事焉。
Confúcio ouviu o fato, e enviou Zi Gong para ajudar no que fosse preciso.
Confucius sent Tsekung to attend the mourning.
Kong Zi (Confucius) heard about it and sent Zi Gong (a disciple of Confucius) to go see what was going on.
Confucius, hearing of his death, sent Tzu-kung to assist at the funeral.
Confucius heard of the event, and sent Zi-gong to go and see if he could render any assistance.
或編曲，或鼓琴，相和而歌曰：
Compondo e tocando a cítara, os dois amigos do falecido cantavam juntos:
But Tsekung found that one of his friends was arranging the cocoon sheets and the other was playing stringed instruments and (both were) singing together as follows:
One of the friends was composing a tune while the other was playing music. They sang together:
When Tzu-kung arrived, he found one of the dead man's friends weaving frames for silkworms, while the other strummed a lute. Joining their voices, they sang this song:
One of the survivors had composed a ditty, and the other was playing on his lute. Then they sang together in unison,
「嗟來桑戶乎！嗟來桑戶乎！
"Ah, Sang Hu chegou! Ah, Sang Hu chegou!
"Oh! come back to us, Sang Hu, Oh! come back to us, Sang Hu,
"Oh, Sang Hu has arrived! Oh, Sang Hu has arrived!
Ah, Sang-hu! Ah, Sang-hu!
'Ah! come, Sang Hu! ah! come, Sang Hu!
而已反其真，而我猶為人猗！」
Já voltou ao seu real, e nós ainda no animal!"
Thou hast already returned to thy true state, While we still remain here as men! Oh!"
And already returned to his original being, While we're still serving as humans!"
You have gone back to your true form, While we remain as men, O!
Your being true you've got again, While we, as men, still here remain. Ohone!'
子貢趨而進曰：
Zi Gong se aproximou depressa e disse:
Tsekung hurried in and said,
Zi Gong rushed into the room and asked:
Tzu-kung hastened forward and said,
Zi-gong hastened forward to them, and said,
「敢問臨尸而歌，禮乎？」
"Deixem-me perguntar, cantar assim sobre o cadáver, isso é apropriado?"
"How can you sing in the presence of a corpse? Is this good manners?"
"How in the world could you both be singing over a dead body - is that proper conduct?"
"May I be so bold as to ask what sort of ceremony this is - singing in the very presence of the corpse?"
'I venture to ask whether it be according to the rules to be singing thus in the presence of the corpse?'
二人相視而笑，曰：「是惡知禮意！」
Os dois se olharam e riram, dizendo: "O que este outro sabe sobre o que é apropriado?"
The two men looked at each other and laughed, saying, "What should this man know about the meaning of good manners indeed?"
The two friends looked at each other and laughed, then said: "How could that guy know what proper conduct is?"
The two men looked at each other and laughed. "What does this man know of the meaning of ceremony?" they said.
The two men looked at each other, and laughed, saying, 'What does this man know about the idea that underlies (our) rules?'
子貢反，以告孔子曰：「彼何人者邪？
Zi Gong voltou, contou o ocorrido a Confúcio e disse: "Que tipo de gente é aquela?
Tsekung went back and told Confucius, asking him, "What manner of men are these?
Zi Gong returned to tell Kong Zi what had happened: "What kind of people are those guys?
Tzu-kung returned and reported to Confucius what had happened. "What sort of men are they anyway?" he asked.
Zi-gong returned to Confucius, and reported to him, saying, 'What sort of men are those?
修行無有，而外其形骸，
Não observam os rituais, não se preocupam com o corpo,
Their object is to cultivate nothingness and that which lies beyond their corporeal frames.
They can't even control their behavior and have no respect for their friend's physical body.
"They pay no attention to proper behavior, disregard their personal appearance and,
They had made none of the usual preparations, and treated the body as a thing foreign to them.
臨尸而歌，顏色不變，無以命之。
cantam ao lado do defunto, sem nem mesmo corar, não tenho nome para isso.
They can sit near a corpse and sing, unmoved. There is no name for such persons.
They sit right next to the dead body singing without showing any signs of adapting their demeanor to the situation, in complete disorder.
without so much as changing the expression on their faces, sing in the very presence of the corpse! I can think of no name for them!
They were singing in the presence of the corpse, and there was no change in their countenances. I cannot describe them;
彼何人者邪？」
Que tipo de gente é aquela?"
What manner of men are they?"
What kind of people are they?"
What sort of men are they?"
what sort of men are they?'
孔子曰：「彼遊方之外者也，而丘游方之內者也。
Confúcio respondeu: "Eles vivem fora dos limites estabelecidos, enquanto eu vivo dentro desses limites.
"These men," replied Confucius, "play about beyond the material things; I play about within them.
Kong Zi said: "They both wander around outside the set boundaries, whereas I wander within the limits set by society.
"Such men as they," said Confucius, "wander beyond the realm; men like me wander within it.
Confucius replied, 'Those men occupy and enjoy themselves in what is outside the (common) ways (of the world), while I occupy and enjoy myself in what lies within those ways.
外內不相及，而丘使女往弔之，丘則陋矣。
Os de fora e os de dentro não se entendem, e eu enviar você para prestar condolências foi ingenuidade minha.
Consequently, our paths do not meet, and I was stupid to have sent you to mourn.
Those outside and those inside don't mingle with each other, and it was stupid of me to send you there to console them.
Beyond and within can never meet. It was stupid of me to send you to offer condolences.
There is no common ground for those of such different ways; and when I sent you to condole with those men, I was acting stupidly.
彼方且與造物者為人，而遊乎天地之一氣。
Eles tratam a Natureza como um semelhante, e vagam pelos céus e terras como uma só coisa.
They consider themselves as companions of the Creator, and play about within the One Spirit of the universe.
The only boundaries those two adhere to are those set on people by Nature, and they wander among the singular essence of the universe.
Even now they have joined with the Creator as men to wander in the single breath of heaven and earth.
They, moreover, make man to be the fellow of the Creator, and seek their enjoyment in the formless condition of heaven and earth.
彼以生為附贅縣疣，以死為決𤴯潰癰。
Eles veem a vida como uma verruga inutilmente presa ao corpo, e a morte como a remoção da verruga.
They look upon life as a huge goiter or excrescence, and upon death as the breaking of a tumor.
They consider life to be an insignificant attachment hanging there like a wart, and death to be the final removal of the ulcerated growth.
They look upon life as a swelling tumor, a protruding wen, and upon death as the draining of a sore or the bursting of a boil.
They consider life to be an appendage attached, an excrescence annexed to them, and death to be a separation of the appendage and a dispersion of the contents of the excrescence.
夫若然者，又惡知死生先後之所在！
Dessa forma, como podem se importar com o que vem primeiro, a vida ou a morte!
How could such people be concerned about the coming of life and death or their sequence?
Being that way, how would they have any conception of life and death or past and future!
To men such as these, how could there be any question of putting life first or death last?
With these views, how should they know wherein death and life are to be found, or what is first and what is last?
假於異物，託於同體，忘其肝膽，遺其耳目，
Consideram diferentes formas como tendo a mesma substância, esquecem fígado e vesícula, libertam-se de ouvidos e olhos,
They borrow their forms from the different elements, and take temporary abode in the common forms, unconscious of their internal organs and oblivious of their senses of hearing and vision.
They avail themselves of the strange anatomy of their bodies, rely on the harmony of their vessel, forget about their internal organs, don't pay much attention to their ears and eyes,
They borrow the forms of different creatures and house them in the same body. They forget liver and gall, cast aside ears and eyes,
They borrow different substances, and pretend that the common form of the body is composed of them. They dismiss the thought of (its inward constituents like) the liver and gall, and (its outward constituents), the ears and eyes.
反覆終始，不知端倪，芒然彷徨乎塵垢之外，逍遙乎無為之業。
vão e retornam do fim ao início, sem conhecer limites, admirados vagueiam além do lodo e da poeira, livres e desimpedidos ocupam-se com não se ocupar.
They go through life backwards and forwards as in a circle without beginning or end, strolling forgetfully beyond the dust and dirt of mortality, and playing about with the affairs of inaction.
and repeatedly experience endings and beginnings without having a clue what's going on. In that way they pace back and forth through the dust and dirt while not being affected by it - free and unfettered without acting like they have something to gain.
turning and revolving, ending and beginning again, unaware of where they start or finish. Idly they roam beyond the dust and dirt; they wander free and easy in the service of inaction.
Again and again they end and they begin, having no knowledge of first principles. They occupy themselves ignorantly and vaguely with what (they say) lies outside the dust and dirt (of the world), and seek their enjoyment in the business of doing nothing.
彼又惡能憒憒然為世俗之禮，以觀眾人之耳目哉！」
Assim, como eles se preocupariam com esses rituais mundanos, que ocupam ouvidos e olhos da população?"
How should such men bustle about the conventionalities of this world, for the people to look at?"
How could they be troubled or anxious about society's rules and mandates, or be troubled about being observed by everybody else's eyes and ears!"
Why should they fret and fuss about the ceremonies of the vulgar world and make a display for the ears and eyes of the common herd?"
How should they confusedly address themselves to the ceremonies practised by the common people, and exhibit themselves as doing so to the ears and eyes of the multitude?'
子貢曰：「然則夫子何方之依？」
Zi Gong perguntou: "Sendo assim, de que lado o Mestre está?"
"But if such is the case," said Tsekung, "which world (the corporeal or the spiritual) would you follow?"
Zi Gong said: "That being so, Master, why do you rely on the boundaries?"
Tzu-kung said, "Well then, Master, what is this 'realm' that you stick to?"
Zi-gong said, 'Yes, but why do you, Master, act according to the (common) ways (of the world)?'
孔子曰：「丘，天之戮民也。雖然，吾與汝共之。」
Confúcio respondeu: "Eu fui punido pelos céus. Porém, isso eu posso compartilhar com você."
"I am one condemned by God," replied Confucius. "Nevertheless, I will share with you (what I know)."
"I'm the heaven's sacrificial lamb. That's something I could share with you."
Confucius said, "I am one of those men punished by Heaven. Nevertheless, I will share with you what I have."
The reply was, 'I am in this under the condemning sentence of Heaven. Nevertheless, I will share with you (what I have attained to).'
子貢曰：「敢問其方。」
Zi Gong disse: "Gostaria de saber como."
"May I ask what is your method?" asked Tsekung.
Zi Gong said: "Then I'd appreciate hearing more about boundaries."
"Then may I ask about the realm?" said Tzu-kung.
Zi-gong rejoined, 'I venture to ask the method which you pursue;'
孔子曰：「魚相造乎水，人相造乎道。
Confúcio explicou: "Peixes se reproduzem na água, pessoas se reproduzem na Natureza.
"Fishes live their full life in water. Men live their full life in Tao," replied Confucius.
Kong Zi said: "Fish were established together in water. People were established together in Dao.
Confucius said, "Fish thrive in water, man thrives in the Way.
and Confucius said, 'Fishes breed and grow in the water; man developes in the Dao.
相造乎水者，穿池而養給；
Para os que se reproduzem na água, providencie um poço e estarão bem;
"Those that live their full life in water thrive in ponds.
Those who are established together in water penetrate to the depths of a pond and find nourishment.
For those that thrive in water, dig a pond and they will find nourishment enough.
Growing in the water, the fishes cleave the pools, and their nourishment is supplied to them.
相造乎道者，無事而生定。
para os que se reproduzem na Natureza, não se preocupe e viverão em paz.
Those that live their full life in Tao achieve realization of their nature in inaction.
Those who are established together in Dao don't cater to others and their lives are easier.
For those that thrive in the Way, don't bother about them and their lives will be secure.
Developing in the Dao, men do nothing, and the enjoyment of their life is secured.
故曰：魚相忘乎江湖，人相忘乎道術。」
Por isso se diz: os peixes se esquecem de si nos rios e lagos, as pessoas se esquecem de si quando seguem a Natureza."
Hence the saying 'Fish lose themselves (are happy) in water; man loses himself (is happy) in Tao.' "
Therefore it's been said: 'Fish forget about each other when in rivers and streams. People forget about each other when on the path of Dao.' "
So it is said, the fish forget each other in the rivers and lakes, and men forget each other in the arts of the Way."
Hence it is said, "Fishes forget one another in the rivers and lakes; men forget one another in the arts of the Dao."'
子貢曰：「敢問畸人。」
Zi Gong disse: "E aquelas pessoas estranhas?"
"May I ask," said Tsekung, "about (those) strange people?"
Zi Gong said: "May I ask about the non-conformist?"
Tzu-kung said, "May I ask about the singular man?"
Zi-gong said, 'I venture to ask about the man who stands aloof from others.'
曰：「畸人者，畸於人而侔於天。
A resposta: "Aquelas pessoas são estranhas para o povo, mas comparáveis aos céus.
"(Those) strange people," replied Confucius, "are strange in the eyes of man, but normal in the eyes of God.
"As for the nonconformist, he seems odd to other people, but is tuned in to the heavens.
"The singular man is singular in comparison to other men, but a companion of Heaven.
The reply was, 'He stands aloof from other men, but he is in accord with Heaven!
故曰：天之小人，人之君子；人之君子，天之小人也。」
Por isso se diz: pessoas pequenas para o céu são nobres entre o povo; nobres entre o povo são pequenos para o céu."
Hence the saying that the meanest thing in heaven would be the best on earth; and the best on earth, the meanest in heaven.
Therefore it's been said: 'Someone who has little to do with Nature would be looked up to by people. Someone who is looked up to by people would have little to do with Nature.' "
So it is said, the petty man of Heaven is a gentleman among men; the gentleman among men is the petty man of Heaven."
Hence it is said, "The small man of Heaven is the superior man among men; the superior man among men is the small man of Heaven!"'
顏回問仲尼曰：
Yan Hui perguntou a Confúcio:
Yen Huei said to Chungni (Confucius),
Yan Hui asked Zhong Ni (Confucius):
Yen Hui said to Confucius,
Yan Hui asked Zhongni, saying,
「孟孫才，其母死，哭泣無涕，中心不戚，居喪不哀。
"Quando a mãe de Meng Sun Cai morreu, ele chorou sem lágrimas, seu coração não estava aflito, atendeu o velório sem se lamentar.
"When Mengsun Ts'ai's mother died, he wept, but without snivelling; his heart was not grieved; he wore mourning but without sorrow.
"When Meng Sun Cai's mother died, he wept without shedding a tear, didn't feel sadness in the center of his heart, and mourned without wailing.
"When Meng-sun Ts'ai's mother died, he wailed without shedding any tears, he did not grieve in his heart, and he conducted the funeral without any look of sorrow.
'When the mother of Meng-sun Cai died, in all his wailing for her he did not shed a tear; in the core of his heart he felt no distress; during all the mourning rites, he exhibited no sorrow.
無是三者，以善處喪蓋魯國。
Mesmo com essas três faltas, ainda é considerado um excelente pranteador no reino de Lu.
Yet although wanting in these three points, he is considered the best mourner in the State of Lu.
Although he didn't do any of those three things, he's still thought of as the best mourner in the state of Lu.
He fell down on these three counts, and yet he is known all over the state of Lu for the excellent way he managed the funeral.
Without these three things, he (was considered to have) discharged his mourning well;
固有無其實而得其名者乎？回壹怪之。」
Pode alguém sem real valor ganhar fama? Acho isso estranho."
Can there be really people with a hollow reputation? I am astonished."
How can someone who's evidently so superficial to their core still receive accolades? I, for one, find this astonishing." (Note: Part of the rituals mandated in China at the time considered to be proper behavior at a funeral were the three mentioned above: Crying uncontrollably while shedding many tears, giving the appearance that one's heart was broken, and wailing loudly at the loss.)
Is it really possible to gain such a reputation when there are no facts to support it? I find it very peculiar indeed!"
is it that in the state of Lu one who has not the reality may yet get the reputation of having it? I think the matter very strange.'
仲尼曰：「夫孟孫氏盡之矣，進於知矣。
Confúcio disse: "Meng Sun alcançou o ápice do entendimento!
"Mr. Mengsun," said Chungni, "has really mastered (the Tao). He has gone beyond the wise ones.
Zhong Ni said: "Mr. Meng Sun has reached a pinnacle! He's advanced beyond mere knowledge.
Confucius said, "Meng-sun did all there was to do. He was advanced beyond ordinary understanding
Zhongni said, 'That Meng-sun carried out (his views) to the utmost. He was advanced in knowledge;
唯簡之而不得，夫已有所簡矣。
Ele teria simplificado ainda mais o ritual se o pudesse, mas já o simplificou bastante.
There are still certain things he cannot quite give up, but he has already given up some things.
By being at ease with what's been taken away, that shows a bit of being at ease.
and he would have simplified things even more, but that wasn't practical. However, there is still a lot that he simplified.
but (in this case) it was not possible for him to appear to be negligent (in his ceremonial observances)', but he succeeded in being really so to himself.
孟孫氏不知所以生，不知所以死，不知就先，不知就後，
Meng Sun não entende a razão da vida ou da morte, não sabe o que vem antes ou depois,
Mr. Mengsun knows not whence we come in life nor whither we go in death. He knows not which to put first and which to put last.
Mr. Meng Sun doesn't think much about life, nor does he think much about death. He doesn't think much about what happened in the past, nor about what's going to happen in the future.
Meng-sun doesn't know why he lives and doesn't know why he dies. He doesn't know why he should go ahead; he doesn't know why he should fall behind.
Meng-sun does not know either what purposes life serves, or what death serves; he does not know which should be first sought, and which last.
若化為物，以待其所不知之化已乎！
se a mudança age, ele a recebe sem saber do que se trata!
He is ready to be transformed into other things without caring into what he may be transformed -- that is all.
He seems to adapt to whatever happens around him. By waiting for events to come about on their own without trying to figure them out, he's already adapted to them!
In the process of change, he has become a thing [among other things], and he is merely waiting for some other change that he doesn't yet know about.
If he is to be transformed into something else, he will simply await the transformation which he does not yet know. This is all he does.
且方將化，惡知不化哉？
Além do mais, se ele deve mudar, como saber se ainda não mudou?
How could that which is changing say that it will not change,
"Moreover, if limitations eventually change, how can perceptions not change along with them?
Moreover, when he is changing, how does he know that he is really changing?
And moreover, when one is about to undergo his change, how does he know that it has not taken place?
方將不化，惡知已化哉？
Se ele não deve mudar, como saber se já não mudou?
and how could that which regards itself as permanent realize that it is changing already?
If limitations remain the same, does that mean that perceptions will stop changing?
And when he is not changing, how does he know that he hasn't already changed?
And when he is not about to undergo his change, how does he know that it has taken place?
吾特與汝其夢未始覺者邪！
Mesmo nós dois podemos estar sonhando e ainda não acordamos!
Even you and I are perhaps dreamers who have not yet awakened.
Maybe you and I are peculiar in that we're dreaming and haven't yet awakened?
You and I, now - we are dreaming and haven't waked up yet.
Take the case of me and you: are we in a dream from which we have not begun to awake?
且彼有駭形而無損心，
E ainda, algo pode mudar a forma dele, mas não o seu pensamento,
Moreover, he knows his form is subject to change, but his mind remains the same.
"That guy (Meng Sun) was startled by the transformation of a shape (his mother's death), but his heart wasn't damaged by it.
But in his case, though something may startle his body, it won't injure his mind;
Moreover, Meng-sun presented in his body the appearance of being agitated, but in his mind he was conscious of no loss.
有旦宅而無情死。孟孫氏特覺，
como alguém em casa de manhã ao invés de morto. Meng Sun está especialmente acordado,
He believes not in real death, but regards it as moving into a new house.
He dwells where each moment is like a new dawn, and isn't affected emotionally by death. Mr. Meng Sun is uniquely awake.
though something may alarm the house [his spirit lives in], his emotions will suffer no death. Meng-sun alone has waked up.
The death was to him like the issuing from one's dwelling at dawn, and no (more terrible) reality. He was more awake than others were.
人哭亦哭，是自其所以乃。
quando todos choram ele também chora, é apenas a sua natureza.
He weeps only when he sees others weep, as it comes to him naturally.
If people cry, he too cries. That's because he can put himself in their place.
Men wail and so he wails, too - that's the reason he acts like this.
When they wailed, he also wailed, having in himself the reason why he did so.
且也，相與吾之耳矣，庸詎知吾所謂吾之乎？
Além disso, nós dizemos uns aos outros 'eu', como sabemos que 'eu' é este?
"Besides, we all talk of 'me.' How do you know what is this 'me' that we speak of?
Moreover, he can make connections beyond what I can hear with my own ears. So how could I really know about myself simply by listening to the words I speak?
"What's more, we go around telling each other, I do this, I do that - but how do we know that this `I' we talk about has any `I' to it?
And we all have our individuality which makes us what we are as compared together; but how do we know that we determine in any case correctly that individuality?
且汝夢為鳥而厲乎天，夢為魚而沒於淵，
Você pode sonhar que é uma ave e subir aos céus, sonhar que é um peixe e mergulhar até as profundezas,
You dream you are a bird, and soar to heaven, or dream you are a fish, and dive into the ocean's depths.
You might dream you're a bird and soar up into the sky, or dream you're a fish and sink to the bottom of a deep pond.
You dream you're a bird and soar up into the sky; you dream you're a fish and dive down in the pool.
Moreover you dream that you are a bird, and seem to be soaring to the sky; or that you are a fish, and seem to be diving in the deep.
不識今之言者，其覺者乎，夢者乎？
e não sabe se essas palavras agora, te alcançam acordado ou sonhando?
And you cannot tell whether the man now speaking is awake or in a dream.
We can't tell whether the words we're using are based on being awake or if they're coming from a dream.
But now when you tell me about it, I don't know whether you are awake or whether you are dreaming.
But you do not know whether we that are now speaking are awake or in a dream.
造適不及笑，獻笑不及排，
Buscar satisfação não é tão bom quanto sorrir, mostrar um sorriso não é tão bom quanto sorrir junto,
"A man feels a pleasurable sensation before he smiles, and smiles before he thinks how he ought to smile.
"Trying to make a situation more pleasant isn't as good as laughing out loud. Faked laughter isn't as good as the kind that naturally erupts.
Running around accusing others is not as good as laughing, and enjoying a good laugh is not as good as going along with things.
It is not the meeting with what is pleasurable that produces the smile; it is not the smile suddenly produced that produces the arrangement (of the person).
安排而去化，乃入於寥天一。」
e tranquilamente seguir as mudanças, assim se pode penetrar a quieta unidade dos céus."
Resign yourself to the sequence of things, forgetting the changes of life, and you shall enter into the pure, the divine, the One."
Be comfortable with those eruptions and give up trying to modify them - only then can one enter into the boundless unity of Nature."
Be content to go along and forget about change and then you can enter the mysterious oneness of Heaven."
When one rests in what has been arranged, and puts away all thought of the transformation, he is in unity with the mysterious Heaven.'
意而子見許由，許由曰：「堯何以資汝？」
Yi Er Zi se encontrou com Xu You, que lhe perguntou: "O que Yao te ensinou?"
Yi-erh-tse went to see Hsu Yu. The latter asked him, saying, "What have you learned from Yao?"
Yi Er Zi (Mr. Trace of a Beard) went to see Xu You (a legendary hermit). Xu You said: "How has Yao enriched you?"
Yi Erh-tzu went to see Hsu Yu. Hsu Yu said, "What kind of assistance has Yao been giving you?"
Yi-er Zi having gone to see Xu You, the latter said to him, 'What benefit have you received from Yao?'
意而子曰：「堯謂我：『汝必躬服仁義，而明言是非。』」
Yi Er Zi respondeu: "Yao me disse 'você deve se submeter à benevolência e à justiça, e distinguir o certo do errado.'"
"He bade me," replied the former, "practice charity and do my duty, and distinguish clearly between right and wrong."
Yi Er Zi replied: "Yao told me: 'You must bow down with benevolence and righteousness while speaking clearly about Right and Wrong.' "
Yi Erh-tzu said, "Yao told me, `You must learn to practice benevolence and righteousness and to speak clearly about right and wrong!'"
The reply was, 'Yao says to me, You must yourself labour at benevolence and righteousness, and be able to tell clearly which is right and which wrong (in conflicting statements).'
許由曰：「而奚為來軹？
Xu You disse: "O que veio fazer aqui então?
"Then what do you want here?" said Hsu Yu.
Xu You said: "Then why have you driven all the way out here?
"Then why come to see me?" said Hsu Yu.
Xu You rejoined, 'Why then have you come to me?
夫堯既已黥汝以仁義，而劓汝以是非矣，
Se Yao já te marcou com valores de benevolência e justiça, e te deformou com ideias de certo e errado,
"If Yao has already branded you with charity of heart and duty, and cut off your nose with right and wrong,
Since the Great Yao has already stained you with ideas about benevolence and righteousness, and stunted you with ideas about Right and Wrong,
"Yao has already tattooed you with benevolence and righteousness and cut off your nose with right and wrong.
Since Yao has put on you the brand of his benevolence and righteousness, and cut off your nose with his right and wrong,
汝將何以遊夫遙蕩、恣睢、轉徙之途乎？」
o que busca nessas paragens distantes, livres e inconstantes?"
what are you doing here in this free-and-easy, unfettered, take-what-comes neighborhood?"
how will you be able to wander in many directions, swinging freely with reckless abandon, spinning down a path that constantly moves?"
Now how do you expect to go wandering in any far-away, carefree, and as-you-like-it paths?"
how will you be able to wander in the way of aimless enjoyment, of unregulated contemplation, and the ever-changing forms (of dispute)?'
意而子曰：「雖然，吾願遊於其藩。」
Yi Er Zi disse: "Ainda assim, eu gostaria de conhecer essas paragens."
"Nevertheless," replied Yi-erh-tse. "I should like to loiter on its confines."
Yi Er Zi replied: "You might be right, but I'd still like to check out that kind of path by walking along side it."
"That may be," said Yi Erh-tzu. "But I would like if I may to wander in a little corner of them."
Yi-er Zi said, 'That may be; but I should like to skirt along its hedges.'
許由曰：「不然。夫盲者無以與乎眉目顏色之好，瞽者無以與乎青黃黼黻之觀。」
Xu You respondeu: "Negativo. Uma pessoa cega não pode apreciar belas faces e expressões, não consegue distinguir bordados azuis de amarelos."
"If a man has lost his eyes," retorted Hsu Yu, "it is impossible for him to join in the appreciation of beauty of face and complexion or to tell a blue sacrificial robe from a yellow one."
Xu You said: "That's not remotely possible. A blind man can't truly appreciate the pleasures of seeing beautiful things and outstanding colors. One who has impaired eyesight can't even tell the difference between green and yellow embroidery on a robe."
"Impossible!" said Hsu Yu. "Eyes that are blind have no way to tell the loveliness of faces and features; eyes with no pupils have no way to tell the beauty of colored and embroidered silks."
'But,' said the other, 'it cannot be. Eyes without pupils can see nothing of the beauty of the eyebrows, eyes, and other features; the blind have nothing to do with the green, yellow, and variegated colours of the sacrificial robes.'
意而子曰：「夫無莊之失其美，
Yi Er Zi disse: "Se Wu Zhuang perdeu de vista sua beleza,
"Wu Chuang's (No-Decorum's) disregard of her beauty," answered Yi-erh-tse,
Yi Er Zi said: "Wu Zhuang lost all sense of her beauty.
Yi Erh-tzu said, "Yes, but Wu-chuang forgot her beauty,
Yi-er Zi rejoined, 'Yet, when Wu-zhuang lost his beauty,
據梁之失其力，黃帝之亡其知，皆在鑪捶之間耳。
Ju Liang perdeu de vista sua força, Huang Di esqueceu sua sabedoria, todos puderam ser remodelados.
"Chu Liang's disregard of his strength, the Yellow Emperor's abandonment of his wisdom, --all these came from a process of purging and purification.
Ju Liang lost all sense of his strength. Huang Di abandoned all sense of his knowledge. All of them eventually became refined by picking up on what was sent out.
Chu-liang forgot his strength, and the Yellow Emperor forgot his wisdom - all were content to be recast and remolded.
Ju-liang his strength, and Huang-Di his wisdom, they all (recovered them) under the moulding (of your system) -
庸詎知夫造物者之不息我黥而補我劓，使我乘成以隨先生邪？」
Como saber se a Natureza não pode apagar minhas marcas e corrigir minha deformação, deixando-me pronto para seguir um novo Mestre?"
And how do you know but that the Creator would rid me of my brandings, and give me a new nose, and make me fit to become a disciple of yourself?"
How can I know if some great force might come along and get rid of my stains and replace what was stunted, making me able to ride along with you and follow you as my teacher?"
How do you know that the Creator will not wipe away my tattoo, stick my nose back on again, and let me ride on the process of completion and follow after you, Master?"
how do you know that the Maker will not obliterate the marks of my branding, and supply my dismemberment, so that, again perfect in my form, I may follow you as my teacher?'
許由曰：「噫！未可知也。
Xu You disse: "Ah! Não temos como saber.
"Ah!" replied Hsu Yu, "that cannot be known.
Xu You said: "Humph! But then, you never can tell.
"Ah - we can never tell," said Hsu Yu.
Xu You said, 'Ah! that cannot yet be known.
我為汝言其大略。吾師乎！吾師乎！
Vou te dar uma ideia geral. Minha Mestra! Minha Mestra!
But I will give you an outline. Ah! my Master, my Master!
I'll give you the general outline of what I'd say to you: "My teacher! My Teacher!
"I will just speak to you about the general outline. This Teacher of mine, this Teacher of mine -
I will tell you the rudiments. Oh my Master! Oh my Master!
齏萬物而不為義，澤及萬世而不為仁，長於上古而不為老，
Aperfeiçoa os dez mil seres sem chamar a isso justiça, favorece todas as eras sem chamar a isso benevolência, se estende desde a antiguidade sem chamar a isso longevidade,
He trims down all created things, and does not account it justice. He causes all created things to thrive and does not account it kindness. Dating back further than the remotest antiquity, He does not account himself old.
Gave to all living things, but not because that's righteous. Promoted clarity throughout all generations, but not because that's benevolent. Increased from the beginning of time, but not because that's admirable.
he passes judgment on the ten thousand things but he doesn't think himself righteous; his bounty extends to ten thousand generations but he doesn't think himself benevolent. He is older than the highest antiquity but he doesn't think himself long-lived;
He gives to all things their blended qualities, and does not count it any righteousness; His favours reach to all generations, and He does not count it any benevolence; He is more ancient than the highest antiquity, and does not count Himself old;
覆載天地、刻彫眾形而不為巧。此所遊已。」
preenche o céu e a terra, esculpe a multidão de formas sem chamar a isso habilidade. É este o caminho que sigo."
Covering heaven, supporting earth, and fashioning the various forms of things, He does not account himself skilled. It is Him you should seek."
Enabled the universe to contain all the shapes which have been cut and carved, but not because that's a special skill. From this place begin your wandering."
he covers heaven, bears up the earth, carves and fashions countless forms, but he doesn't think himself skilled. It is with him alone I wander."
He overspreads heaven and supports the earth; He carves and fashions all bodily forms, and does not consider it any act of skill;-- this is He in whom I find my enjoyment.'
顏回曰：「回益矣。」
Yan Hui disse: "Estou melhorando."
Yen Huei spoke to Chungni (Confucius), "I am getting on."
Yan Hui said: "I've reached a new plateau in my cultivation."
Yen Hui said, "I'm improving!"
Yan Hui said, 'I am making progress.'
仲尼曰：「何謂也？」
Confúcio perguntou: "Como?"
"How so?" asked the latter.
Zhong Ni (Confucius) asked: "What do you mean by that?"
Confucius said, "What do you mean by that?"
Zhongni replied, 'What do you mean?'
曰：「回忘仁義矣。」
Yan Hui: "Já me esqueci de ideais de benevolência e justiça."
"I have got rid of charity and duty," replied the former.
"I've forgotten all about benevolence and righteousness."
"I've forgotten benevolence and righteousness!"
'I have ceased to think of benevolence and righteousness,' was the reply.
曰：「可矣，猶未也。」
Confúcio: "Bom, mas não é o bastante."
"Very good," replied Chungni, "but not quite perfect."
"That's great, but you're still not finished."
"That's good. But you still haven't got it."
'Very well; but that is not enough.'
他日復見，曰：「回益矣。」
Se encontraram novamente depois, Yan Hui disse: "Estou melhorando."
Another day, Yen Huei met Chungni and said, "I am getting on."
On another day they met again and Hui said: "I've reached a new plateau in my cultivation."
Another day, the two met again and Yen Hui said, "I'm improving!"
Another day, Hui again saw Zhongni, and said, 'I am making progress.'
曰：「何謂也？」
Confúcio perguntou: "Como?"
"How so?"
"What do you mean by that?"
"What do you mean by that?"
'What do you mean?'
曰：「回忘禮樂矣。」
Yan Hui: "Esqueci os rituais e suas músicas."
"I have got rid of ceremonies and music," answered Yen Huei.
"I've forgotten all about rituals and celebrations."
"I've forgotten rites and music!"
'I have lost all thought of ceremonies and music.'
曰：「可矣，猶未也。」
Confúcio: "Bom, mas não é o bastante."
"Very good," said Chungni, "but not quite perfect."
"That's great, but you're still not finished."
"That's good. But you still haven't got it."
'Very well, but that is not enough.'
他日復見，曰：「回益矣。」
Se encontraram novamente depois, Yan Hui disse: "Estou melhorando."
Another day, Yen Huei again met Chungni and said, "I am getting on."
On another day they met again and Hui said: "I've reached a new plateau in my cultivation."
Another day, the two met again and Yen Hui said, "I'm improving!"
A third day, Hui again saw (the Master), and said, 'I am making progress.'
曰：「何謂也？」
Confúcio perguntou: "Como?"
"How so?"
"What do you mean by that?"
"What do you mean by that?"
'What do you mean?'
曰：「回坐忘矣。」
Yan Hui: "Consigo sentar e me esquecer."
"I can forget myself while sitting," replied Yen Huei.
"I sit in forgetfulness."
"I can sit down and forget everything!"
'I sit and forget everything.'
仲尼蹴然曰：「何謂坐忘？」
Confúcio perguntou animado: "Como assim sentar e se esquecer?"
"What do you mean by that?" said Chungni, changing his countenance.
Zhong Ni perked up at this and asked: "What do you mean by sitting in forgetfulness?"
Confucius looked very startled and said, "What do you mean, sit down and forget everything.'"
Zhongni changed countenance, and said, 'What do you mean by saying that you sit and forget (everything)?'
顏回曰：「墮肢體，黜聰明，
Yan Hui respondeu: "Deixo os membros pendentes, dispenso a inteligência,
"I have freed myself from my body," answered Yen Huei. "I have discarded my reasoning powers.
Yan Hui replied: "My bones seem to droop like branches overloaded with fruit. My intelligence and cleverness become overshadowed by darkness.
Yen Hui said, "I smash up my limbs and body, drive out perception and intellect,
Yan Hui replied, 'My connexion with the body and its parts is dissolved; my perceptive organs are discarded.
離形去知，同於大通，此謂坐忘。」
abandono forma e consciência, unido ao Grande Universo, a isso chamo sentar e me esquecer."
And by thus getting rid of my body and mind, I have become One with the Infinite. This is what I mean by forgetting myself while sitting."
Any knowledge has evaporated as well as any sense of my own shape. I feel embraced by a great openness. That's what I mean by sitting in forgetfulness."
cast off form, do away with understanding, and make myself identical with the Great Thoroughfare. This is what I mean by sitting down and forgetting everything."
Thus leaving my material form, and bidding farewell to my knowledge, I am become one with the Great Pervader. This I call sitting and forgetting all things.'
仲尼曰：「同則無好也，化則無常也。
Confúcio disse: "Unido assim não haverá preferências, transformado assim não haverá dogmas.
"If you have become One," said Chungni, "there can be no room for bias. If you have lost yourself, there can be no more hindrance.
Zhong Ni said: "Being embraced in that way, then you'd be without preferences. Transforming in that way, then you'd easily change.
Confucius said, "If you're identical with it, you must have no more likes! If you've been transformed, you must have no more constancy!
Zhongni said, 'One (with that Pervader), you are free from all likings; so transformed, you are become impermanent.
而果其賢乎！丘也請從而後也。」
Como resultado tornou-se digno! Peço-lhe o direito de segui-lo."
Perhaps you are really a wise one. I trust to be allowed to follow in your steps.
As a result, you've become almost a Sage! I beg you to allow me to take you as my teacher and follow you."
So you really are a worthy man after all! With your permission, I'd like to become your follower."
You have, indeed, become superior to me! I must ask leave to follow in your steps.'
子輿與子桑友，而霖雨十日。
Zi Yu era amigo de Zi Sang, uma vez choveu sem parar por dez dias.
Tseyu and Tsesang were friends. Once when it had rained for ten days,
Zi Yu (Great Charioteer) and Zi Sang (Great Silkworm Cultivator) were friends. When there had been a continuous downpour for ten days,
Master Yu and Master Sang were friends. Once it rained incessantly for ten days.
Zi-yu and Zi-sang were friends. (Once), when it had rained continuously for ten days,
子輿曰：「子桑殆病矣！」裹飯而往食之。
Zi Yu disse: "Zi Sang pode estar doente!" Juntou alguma comida e foi levar para ele.
Tseyu said, "Tsesang is probably ill." So he packed up some food
Zi Yu said, "Zi Sang might have gotten sick!" So he packed up some food
Master Yu said to himself, Master Sang is probably having a bad time, and he wrapped up some rice and took it for his friend to eat.
Zi-yu said, 'I fear that Zi-sang may be in distress.' So he wrapped up some rice, and went to give it to him to eat.
至子桑之門，則若歌若哭，
Chegando à porta de Zi Sang, ouviu um canto choroso,
and went to see him. Arriving at the door, he heard something between singing and weeping,
and went to feed his friend. When he reached Zi Sang's door, he heard what sounded like something between a song and wailing.
When he got to Master Sang's gate, he heard something like singing or crying,
When he came to Zi-sang's door, there issued from it sounds between singing and wailing;
鼓琴曰：「父邪母邪！天乎人乎！」
acompanhado da cítara, que dizia: "Oh pai, oh mãe! Oh céus, oh gente!"
accompanied with the sound of a stringed instrument, as follows: "O Father! O mother! Is this due to God? Is this due to man?"
A voice accompanied by a drum and lute sang out: "Father? Mother? The heavens! Mankind!"
and someone striking a lute and saying: "Father? Mother? Heaven? Man?"
a lute was struck, and there came the words, 'O Father! O Mother! O Heaven! O Men!'
有不任其聲，而趨舉其詩焉。
A voz era sem firmeza, e atropelava a métrica das rimas.
It was as if his voice was broken and his words faltered.
The sounds were all jumbled and didn't seem to make sense, as though the lyrics were so rushed that parts were missing.
It was as though the voice would not hold out and the singer were rushing to get through the words.
The voice could not sustain itself, and the line was hurriedly pronounced.
子輿入，曰：「子之歌詩，何故若是？」
Zi Yu entrou e disse: "Por que a sua música está assim?"
Whereupon Tseyu went in and asked, "Why are you singing in such manner?"
Zi Yu went into the house and said: "I've just heard the lyrics to your song. What are you trying to say?"
Master Yu went inside and said, "What do you mean - singing a song like that!"
Zi-yu entered and said, 'Why are you singing, Sir, this line of poetry in such a way?'
曰：「吾思乎使我至此極者而弗得也。父母豈欲吾貧哉？
A resposta: "Estive pensando quem me trouxe a tamanha privação. Meus pais certamente não queriam que eu fosse tão pobre!
"I was trying to think who could have brought me to this extreme," replied Tsesang, "but I could not guess it. My father and mother would hardly wish me to be poor.
"I was just wondering what's caused me to get to such an extreme state, but I can't figure it out. Would my father and mother have wanted me to end up so poor?
"I was pondering what it is that has brought me to this extremity, but I couldn't find the answer. My father and mother surely wouldn't wish this poverty on me.
The other replied, 'I was thinking, and thinking in vain, how it was that I was brought to such extremity. Would my parents have wished me to be so poor?
天無私覆，地無私載，天地豈私貧我哉？
O céu cobre a todos sem egoísmo, a terra provê a todos sem egoísmo, céu e terra certamente não me deixariam assim tão pobre!
Heaven covers all equally Earth supports all equally. How can they make me in particular so poor?
The heavens are impartial as to what it will protect. The earth is impartial as to what it will support. Why would the heavens and the earth make me in particular so poor?
Heaven covers all without partiality; earth bears up all without partiality - heaven and earth surely wouldn't single me out to make me poor.
Heaven overspreads all without any partial feeling, and so does Earth sustain all; Would Heaven and Earth make me so poor with any unkindly feeling?
求其為之者而不得也。然而至此極者，命也夫！」
Busquei o causador disso e não encontrei. Mas se cheguei a tamanho extremo, deve ter sido o destino!"
I was seeking to find out who was responsible for this, but without success. Surely then I am brought to this extreme by Destiny."
I keep asking what it is that's done this to me, but I can't get an answer. If it can just happen that one could reach this extreme state, it must be due to destiny."
I try to discover who is doing it, but I can't get the answer. Still, here I am - at the very extreme. It must be fate."
I was trying to find out who had done it, and I could not do so. But here I am in this extremity - it is what was appointed for me!'
Responding to (Complying with) Emperors and Kings (Nina Correa)
Fit for Emperors and Kings (Burton Watson)
The Normal Course for Rulers and Kings (James Legge)
齧缺問於王倪，四問而四不知。
Nie Que perguntou a Wang Ni, quatro perguntas que ficaram sem resposta.
Nie Que (Cracked and Missing Teeth) asked Wang Ni (Master of Bewilderment) four questions, and four times he (Wang Ni) said he didn't know.
NIEH CH'UEH WAS QUESTIONING Wang Ni. Four times he asked a question and four times Wang Ni said he didn't know.
Nie Que put four questions to Wang Ni, not one of which did he know (how to answer).
齧缺因躍而大喜，行以告蒲衣子。
Nie Que por isso deu saltos de alegria, e foi contar ao Mestre Pu Yi.
Nie Que jumped up with great delight and ran to tell Pu Yi Zi (Mr. Cattail Coat) about it.
Nieh Ch'ueh proceeded to hop around in great glee and went and told Master P'u-i.
On this Nie Que leaped up, and in great delight walked away and informed Yu-yi Zi of it,
蒲衣子曰：「而乃今知之乎？有虞氏不及泰氏。
O Mestre Pu Yi disse: "E só agora você ficou sabendo? O clã You Yu não é tão bom quanto o clã Tai.
Pu Yi Zi said: "Is this something new to you? Clansman You Yu (Emperor Shun) wasn't as good as Clansman Tai (a legendary ruler, possibly Fu Xi).
Master P'u-i said, "Are you just now finding that out? 1 The clansman Yu-yu was no match for the clansman T'ai.2
who said to him, 'Do you (only) now know it?' He of the line of Yu was not equal to him of the line of Tai.
有虞氏，其猶藏仁以要人，亦得人矣，而未始出於非人。
O clã You Yu se esconde atrás da benevolência para forçar o povo a lhe servir, e ainda não abandonou o não-humano.
As for Clansman You Yu, he still hid behind benevolence in order to coerce people. In that way he got what he wanted from the people, but he could never give up seeing the faults of people.
The clansman Yu-yu still held on to benevolence and worked to win men over. He won men over all right, but he never got out into [the realm of] 'notman'.
He of Yu still kept in himself (the idea of) benevolence by which to constrain (the submission of) men; and he did win men, but he had not begun to proceed by what did not belong to him as a man.
泰氏，其臥徐徐，其覺于于，一以己為馬，一以己為牛，
O clã Tai se deita com tranquilidade e levanta descansado, às vezes vê a si mesmo como um cavalo, às vezes como um boi,
As for Clansman Tai, he would lie down completely at ease and wake up refreshed. In one moment he could become a horse and in the next moment become an ox.
The clansman T'ai, now - he lay down peaceful and easy; he woke up wide-eyed and blank. Sometimes he thought he was a horse; sometimes he thought he was a cow.
He of the line of Tai would sleep tranquilly, and awake in contented simplicity. He would consider himself now (merely) as a horse, and now (merely) as an ox.
其知情信，其德甚真，而未始入於非人。」
seu entendimento é confiável, sua Espontaneidade verdadeira, e ainda não entrou no não-humano."
His knowledge was sensitively honesty, his virtue was extremely genuine, and he'd never even consider the faults of others."
His understanding was truly trustworthy; his virtue was perfectly true. He never entered [the realm of] 'not-man.'"3
His knowledge was real and untroubled by doubts; and his virtue was very true: he had not begun to proceed by what belonged to him as a man.
肩吾見狂接輿。狂接輿曰：「日中始何以語女？」
Jian Wu foi ver Kuang Jie Yu. Kuang Jie Yu perguntou: "O que Ri Zhong Shi te disse?"
Jian Wu went to see Kuang Jie Yu (Lunatic Hit by a Chariot). Kuang Jie Yu asked: "What did Ri Zhong Shi (Sleeps Until Midday) tell you?"
Chien Wu went to see the madman Chieh Yu. Chieh Yu said, "What was Chung Shih telling you the other day?"
Jian Wu went to see the mad (recluse), Jie-yu, who said to him, 'What did Ri-Zhong Shi tell you?'
肩吾曰：「告我：君人者，以己出經式義度，
Jian Wu respondeu: "Ele disse: uma pessoa nobre deve se guiar pelos ensinamentos mais nobres,
Jian Wu replied: "He told me that a ruler should wrap himself up in what has been prescribed as righteousness to the fullest degree.
Chien Wu said, "He told me that the ruler of men should devise his own principles, standards, ceremonies, and regulations,
The reply was, 'He told me that when rulers gave forth their regulations according to their own views and enacted righteous measures,
人孰敢不聽而化諸！」
assim quem ousaria agir diferente?!"
People wouldn't dare to ignore what he said and would all be transformed!"
and then there will be no one who will fail to obey him and be transformed by them."
no one would venture not to obey them, and all would be transformed.'
狂接輿曰：「是欺德也。其於治天下也，
Kuang Jie Yu disse: "Isso é enganar a Espontaneidade! Usar isso para governar o reino,
Jie Yu said: "That would be like browbeating them with virtue. If that's the way someone tries to govern the world,
The madman Chieh Yu said, "This is bogus virtue! To try to govern the world like this
Jie-yu said, 'That is but the hypocrisy of virtue. For the right ordering of the world
猶涉海鑿河，而使蚉負山也。
seria como tentar atravessar o oceano a pé, como cavar uma trincheira através de um rio, ou como forçar um mosquito a carregar uma montanha!
it would be like trying to wade across the ocean, trying to carve a channel through a river or trying to make a mosquito carry a mountain on its back.
is like trying to walk the ocean, to drill through a river, or to make a mosquito shoulder a mountain!
it would be like trying to wade through the sea and dig through the He, or employing a mosquito to carry a mountain on its back.
夫聖人之治也，治外乎？
Quando uma pessoa sensata governa, ela governa as aparências?
If a wise person were to set out to govern anything, would they simply expect to see an outer appearance of compliance?
When the sage governs, does he govern what is on the outside?
And when a sage is governing, does he govern men's outward actions?
正而後行，確乎能其事者而已矣。
Essa pessoa age corretamente e tudo segue daí, certifica-se de fazer o que está ao seu alcance e é isso!
Things may appear to be attuned, but are they really? Then one may simply look for proper behavior and stop there.
He makes sure of himself first, and then he acts. He makes absolutely certain that things can do what they are supposed to do, that is all.
He is (himself) correct, and so (his government) goes on; this is the simple and certain way by which he secures the success of his affairs.
且鳥高飛以避矰弋之害，
Além disso, uma ave voa alto evitando o perigo das flechas,
Moreover, a bird can soar very high to avoid being harmed by an arrow.
The bird flies high in the sky where it can escape the danger of stringed arrows.
Think of the bird which flies high, to avoid being hurt by the dart on the string of the archer,
鼷鼠深穴乎神丘之下，以避熏鑿之患，
um rato cava bem fundo abaixo do monte sagrado, evitando que cavem e usem fumaça para expulsá-lo,
A gopher can dig very deep into the earth beneath a sacred hill to avoid the risk of being dug up.
The field mouse burrows deep down under the sacred hill where it won't have to worry about men digging and smoking it out.
and the little mouse which makes its hole deep under Shen-qiu to avoid the danger of being smoked or dug out;
而曾二蟲之無知！」
não podemos ser tão sábios quanto esses dois pequenos animais?"
There was a time those two creatures didn't need to have that kind of knowledge."
Have you got less sense than these two little creatures?"
are (rulers) less knowing than these two little creatures?'
天根遊於殷陽，至蓼水之上，
Tian Gen, andando numa serra ensolarada, chegou nas cachoeiras do rio Liao,
Tian Gen (Firmly Planted in the Heavens) was traveling along the sunny side of a fertile hill. When he reached the top of a foaming waterfall,
T'ien Ken was wandering on the sunny side of Yin Mountain. When he reached the banks of the Liao River,
Tian Gen, rambling on the south of (mount) Yin, came to the neighbourhood of the Liao-water.
適遭無名人而問焉，曰：「請問為天下。」
onde avistou uma pessoa desconhecida, e perguntou: "Gostaria de saber como lidar com o mundo?"
he came upon a nondescript man and asked: "Excuse me, but may I ask you about how one can govern the world?"
he happened to meet a Nameless Man. He questioned the man, saying, "Please may I ask how to rule the world?"
Happening there to meet with the man whose name is not known, he put a question to him, saying, 'I beg to ask what should be done in order to (carry on) the government of the world.'
無名人曰：「去！汝鄙人也，何問之不豫也！
A pessoa desconhecida respondeu: "Vá embora, seu miserável! Perguntar algo tão desagradável!
The nondescript man replied: "Go away! You're a despicable person to have the nerve to ask me about something so unpleasant.
The Nameless Man said, "Get away from me, you peasant! What kind of a dreary question is that!
The nameless man said, 'Go away; you are a rude borderer. Why do you put to me a question for which you are unprepared?
予方將與造物者為人，厭則又乘夫莽眇之鳥，
Eu estava a ponto de me reunir à Natureza criadora, e depois, cansado disso, buscaria o pequeno pássaro que vive nos arbustos,
I was just about to give myself over to the creator of things. Once I'm satisfied with that, I can become like a small bird and peek through tall grass,
I'm just about to set off with the Creator. And if I get bored with that, then I'll ride on the Light-and-Lissome Bird
I would simply play the part of the Maker of (all) things. When wearied, I would mount on the bird of the light and empty air,
以出六極之外，而遊無何有之鄉，以處壙埌之野。
seguindo pelas seis direções, passeando por vilarejos sem atrativos, para descansar na vastidão dos campos selvagens.
not be restrained by the six directions, and travel around without wondering where my neighborhood is. Wherever I happen to be at the moment would be like an open countryside.
out beyond the six directions, wandering in the village of Not-Even-Anything and living in the Broad-and-Borderless field.
proceed beyond the six cardinal points, and wander in the region of nonentity, to dwell in the wilderness of desert space.
汝又何帠以治天下感予之心為？」
E você, por que vem me perturbar com essa história de controlar o mundo?"
Why would you come around here asking me about setting the world in order as though I have any feelings in my heart about that?"
What business do you have coming with this talk of governing the world and disturbing my mind?"
What method have you, moreover, for the government of the world that you (thus) agitate my mind?'
又復問。無名人曰：「汝遊心於淡，
Mas a pergunta foi repetida. Então a pessoa desconhecida falou: "Deixe sua mente vagar pelo insignificante,
He (Tian Gen) repeated the question, so the nondescript man said: "You wander light-heartedly,
But T'ien Ken repeated his question. The Nameless Man said, "Let your mind wander in simplicity,
(Tian Gen), however, again asked the question, and the nameless man said, 'Let your mind find its enjoyment in pure simplicity;
合氣於漠，順物自然，而無容私焉，而天下治矣。」
alinhe sua respiração ao vazio, siga sua natureza animal, favoreça o que nada contém, e o mundo estará governado!"
adopt an indifferent attitude, spontaneously go along with things and don't hold on to your self-image. Then the world would be governed properly."
blend your spirit with the vastness, follow along with things the way they are, and make no room for personal views-then the world will be governed."
blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration - do this and the world will be governed.'
陽子居見老聃曰：「有人於此，
Yang Zi Ju foi ver Lao Dan, e disse: "Existe aqui uma pessoa,
Yang Zi Ju went to see Lao Dan (Laozi) and said: "There's a person around here
Yang Tzu-chu went to see Lao Tan and said, "Here is a man
Yang Zi-ju, having an interview with Lao Dan, said to him, 'Here is a man,
嚮疾強梁，物徹疏明，學道不倦。
que mesmo doente é forte como uma ponte, tem uma inteligência capaz de compreender todos os seres, e estuda a Natureza sem se cansar.
who can come down with any sort of illness yet remain as strong as a roof beam. Whoever tries to get to him, he can easily diffuse their intensity. He never tires in his learning about Dao.
swift as an echo, strong as a beam, with a wonderfully clear understanding of the principles of things, studying the Way without ever letting up -
alert and vigorous in responding to all matters, clearsighted and widely intelligent, and an unwearied student of the Dao -
如是者，可比明王乎？」
Pode essa pessoa ser comparada aos Reis Iluminados?"
Could he be compared with the enlightened kings?"
a man like this could compare with an enlightened king, couldn't he?"
can he be compared to one of the intelligent kings?'
老聃曰：「是於聖人也，
Lao Dan respondeu: "Em comparação com as pessoas sensatas,
Lao Dan replied: "From the viewpoint of a Sage,
Lao Tan said, "In comparison to the sage,
The reply was, 'Such a man is to one of the intelligent kings
胥易技係，勞形怵心者也。
qualquer pessoa pode ter esses dons, trabalhando o corpo e perturbando a mente.
even a petty person could easily practice those methods. That kind of person could exhaust their body and still have a frustrated heart.
a man like this is a drudging slave, a craftsman bound to his calling, wearing out his body, grieving his mind.
but as the bustling underling of a court who toils his body and distresses his mind with his various contrivances.
且也虎豹之文來田，猿狙之便、執嫠之狗來藉。
Além disso, tigres e leopardos são caçados por suas belas peles, macacos e cães são presos por suas habilidades.
Besides that, it's the beautiful markings on tigers and leopards that cause them to be hunted. Because a monkey is easily trained and a yak is obedient, they're both captured and taken advantage of.
They say it is the beautiful markings of the tiger and the leopard that call out the hunters, the nimbleness of the monkey and the ability of the dog to catch rats' that make them end up chained.
And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings;
如是者，可比明王乎？」
Podem esses animais ser comparados aos Reis Iluminados?"
Can those be compared with the enlightened kings?"
A man like this - how could he compare to an enlightened king?"
but can one similarly endowed be compared to the intelligent kings?'
陽子居蹴然曰：「敢問明王之治。」
Yang Zi Ju espantado disse: "Ouso perguntar sobre o governo dos Reis Iluminados."
This unsettled Yang Zi Ju, who then asked: "Can I ask you about the way the enlightened kings ruled?"
Yang Tzu-chu, much taken aback, said, "May I venture to ask about the government of the enlightened king?"
Yang Zi-ju looked discomposed and said, 'I venture to ask you what the government of the intelligent kings is.'
老聃曰：「明王之治，功蓋天下而似不自己，
Lao Dan explicou: "O governo dos Reis Iluminados obtinha realizações sobre todo o reino, mas não parecia obra deles,
Lao Dan replied: "The enlightened kings ruled by being able to prevail over the entire world but having no sense of their own self-importance.
Lao Tan said, "The government of the enlightened king? His achievements blanket the world but appear not to be his own doing.
Lao Dan replied, 'In the governing of the intelligent kings, their services overspread all under the sky, but they did not seem to consider it as proceeding from themselves;
化貸萬物而民弗恃，有莫舉名，使物自喜，
transformavam os dez mil seres sem tornar o povo dependente, não favoreciam ninguém, permitindo que cada ser encontrasse a própria felicidade,
They were able to change the way all living things dealt with each other, but without requiring the people to depend on them. They had no reason to boost their own self-worth, thus caused things to realize their own happiness.
His transforming influence touches the ten thousand things but the people do not depend on him. With him there is no promotion or praise - he lets everything find its own enjoyment.
their transforming influence reached to all things, but the people did not refer it to them with hope. No one could tell the name of their agency, but they made men and things be joyful in themselves.
立乎不測，而遊於無有者也。」
habitavam no inesperado e vagavam pelo inexistente."
They stood on what happens naturally, and wandered without a sense of their own existence."
He takes his stand on what cannot be fathomed and wanders where there is nothing at all."
Where they took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.'
鄭有神巫曰季咸，知人之生死存亡，
Em Zheng havia um xamã chamado Ji Xian, que sabia das pessoas a vida e a morte,
In the state of Zheng there was a sorcerer called Ji Xian (One Who Can Influence the Seasons). He knew when a person would die or be born; who would survive and who would perish;
In Cheng there was a shaman of the gods named Chi Hsien. He could tell whether men would live or die, survive or perish,
In Zheng there was a mysterious wizard called Ji-xian. He knew all about the deaths and births of men, their preservation and ruin,
禍福壽夭，期以歲月旬日，若神。
ruína ou fortuna, longevidade ou morte prematura, prevendo com exatidão o ano, mês, semana e dia, como uma divindade.
who would be punished and who would receive blessings; who would live a long life and who would die young. He could predict those things and pinpoint them to the year, month and day - as though he was truly connected with some spiritual force.
be fortunate or unfortunate, live a long time or die young, and he would predict the year, month, week and day as though he were a god himself.
their misery and happiness, and whether their lives would be long or short, foretelling the year, the month, the decade and the day like a spirit.
鄭人見之，皆棄而走。
Quando as pessoas de Zheng o viam, largavam seus afazeres e fugiam.
When the people of Zheng saw him, they'd all run away as he approached.
When the people of Cheng saw him, they dropped everything and ran out of his way.
When the people of Kang saw him, they all ran out of his way.
列子見之而心醉，歸以告壺子，曰：
Lie Zi o viu e ficou fascinado, voltou para contar a Hu Zi, dizendo:
When Lie Zi saw him, he was fascinated, and went to tell Hu Zi (Lie Zi's teacher) about it:
Lieh Tzu went to see him and was completely intoxicated. Returning, he said to Hu Tzu,
Liezi went to see him, and was fascinated by him. Returning, he told Hu-zi of his interview, and said,
「始吾以夫子之道為至矣，則又有至焉者矣。」
"No início eu pensei que a Natureza do Mestre fosse perfeita, então conheci outra ainda mais perfeita."
"At first I thought I could reach perfection by using your methods, Master. Then I came across someone who's even more perfected."
"I used to think, Master, that your Way was perfect. But now I see there is something even higher!"
'I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.'
壺子曰：「吾與汝既其文，未既其實，而固得道與？
Hu Zi disse: "Eu já lhe passei sua forma, não sua essência, mas você está certo de ter compreendido a Natureza?
Hu Zi said: "I've already shared with you the literature, but haven't yet shared its practical applications, and yet you're so sure you've grasped Dao.
Hu Tzu said, "I have already showed you all the outward forms, but I haven't yet showed you the substance-and do you really think you have mastered this Way of mine?
Hu-zi replied, 'I have communicated to you but the outward letter of my doctrine, and have not communicated its reality and spirit; and do you think that you are in possession of it?
眾雌而無雄，而又奚卵焉！
Muitas galinhas e nenhum galo, que ovo sairá daí?
With a coop full of chickens but no fertile male, what kind of eggs would be produced?
There may be a flock of hens but, if there is no rooster, how can they lay fertile eggs?
However many hens there be, if there be not the cock among them, how should they lay (real) eggs?
而以道與世亢必信，夫故使人得而相女。
Você aplica a Natureza aos exageros do mundo, por isso as pessoas vão contra você.
By trying to adapt Dao to the exaggerations of this generation, in an effort to get them to believe in it, it's no wonder you're so easily taken in by other people.
You take what you know of the Way and wave it in the face of the world, expecting to be believed! This is the reason men can see right through you.
When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind), and so enable (this) man to succeed in interpreting your physiognomy.
嘗試與來，以予示之。」
Tente trazer esse xamã aqui, e te mostrarei quem ele é."
Try to get this guy to come over here with you so I can see what he's up to."
Try bringing your shaman along next time and letting him get a look at me."
Try and come to me with him, that I may show myself to him.'
明日，列子與之見壺子。出而謂列子曰：
No dia seguinte, Lie Zi foi com o xamã até Hu Zi. Na saída o xamã lhe disse:
The next day Lie Zi brought him to see Hu Zi. When they left, he (Ji Xian) told Lie Zi:
The next day Lieh Tzu brought the shaman to see Hu Tzu. When they had left the room, the shaman said,
On the morrow, accordingly, Liezi came with the man and saw Hu-zi. When they went out, the wizard said,
「嘻！子之先生死矣，弗活矣，不以旬數矣！
"Oh! Seu Mestre está à beira da morte, não resta um sopro de vida, algumas semanas talvez!
"Oh dear! Sir, your Master is on the verge of death. He won't live much longer - probably not for more than ten days.
"I'm so sorry - your master is dying! There's no life left in him - he won't last the week.
'Alas! your master is a dead man. He will not live;-- not for ten days more!
吾見怪焉，見溼灰焉。」
Eu vi algo estranho, como cinzas molhadas."
I saw something so strange about him - he looked like wet ashes."
I saw something very strange-something like wet ashes!"
I saw something strange about him - I saw the ashes (of his life) all slaked with water!'
列子入，泣涕沾襟，以告壺子。
Lie Zi voltou, molhando a blusa de tanto chorar, e contou a Hu Zi.
Lie Zi went back into the house, crying so hard that his tears drenched the front of his shirt while he was telling Hu Zi what had been said.
Lieh Tzu went back into the room, weeping and drenching the collar of his robe with tears, and reported this to Hu Tzu.
When Liezi reentered, he wept till the front of his jacket was wet with his tears, and told Hu-zi what the man had said.
壺子曰：「鄉吾示之以地文，萌乎不震不正。
Hu Zi disse: "Eu apareci para ele no padrão da terra, latente, sem movimento, sem firmeza.
Hu Zi said: "While he was here I appeared to him like patterns on the earth - like a field of grass that's unmoving with the blades bent over.
Hu Tzu said, "Just now I appeared to him with the Pattern of Earth - still and silent, nothing moving, nothing standing up.
Hu-zi said, 'I showed myself to him with the forms of (vegetation beneath) the earth. There were the sprouts indeed, but without (any appearance of) growth or regularity;--
是殆見吾杜德機也。嘗又與來。」
Provavelmente ele viu minha Espontaneidade bloqueada. Tente trazê-lo novamente."
He probably saw that my natural workings were out of whack. Try to bring him back to see me again."
He probably saw in me the Workings of Virtue Closed Off. Try bringing him around again."
he seemed to see me with the springs of my (vital) power closed up. Try and come to me with him again.'
明日，又與之見壺子。出而謂列子曰：
No dia seguinte, foram outra vez ver Hu Zi. Na saída o xamã disse a Lie Zi:
The next day both of them came back to see Hu Zi. When they left, he (Ji Xian) told Lie Zi:
The next day the two came to see Hu Tzu again, and when they had left the room, the shaman said to Lieh Tzu,
Next day, accordingly, Liezi brought the man again and saw Hu-zi. When they went out, the man said,
「幸矣！子之先生遇我也。
"Que sorte seu Mestre ter me encontrado!
"What good luck that your Master had a chance to meet me!
"It certainly was lucky that your master met me!
'It is a fortunate thing for your master that he met with me.
有瘳矣，全然有生矣。吾見其杜權矣。」
Está se recuperando, todo seu corpo mostra vitalidade. Eu vi um bloqueio apenas temporário."
He's been completely healed, and now he's going to live! I can see that those obstructions he was experiencing were only temporary."
He's going to get better - he has all the signs of life! I could see the stirring of what had been closed off!"
He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).'
列子入，以告壺子。壺子曰：
Lie Zi voltou e contou a Hu Zi. Hu Zi disse:
Lie Zi went back into the house and related this to Hu Zi. Hu Zi said:
Lieh Tzu went in and reported this to Hu Tzu. Hu Tzu said,
Liezi went in, and reported these words to his master, who said,
「鄉吾示之以天壤，名實不入，而機發於踵。
"Eu me mostrei a ele como céu e terra, sem me importar com fama ou posses, apenas a máquina funcionando desde os calcanhares.
"While he was here I appeared to him like dust in the sky. I wasn't concerned with fame or possessions, and all of my inner workings hummed like a fine machine.
"Just now I appeared to him as Heaven and Earth - no name or substance to it, but still the workings, coming up from the heels.
'I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet;--
是殆見吾善者機也。嘗又與來。」
Ele deve ter visto a máquina funcionando bem. Tente trazê-lo outra vez."
He probably saw that everything in me was working in fine order. Try to bring him back to see me again."
He probably saw in me the Workings of the Good One. Try bringing him again."
he seemed to see me with the springs of vigorous action in full play. Try and come with him again.'
明日，又與之見壺子。出而謂列子曰：
No dia seguinte, foram de novo ver Hu Zi. Na saída o xamã disse:
The next day both of them came back to see Hu Zi. When they left, he (Ji Xian) told Lie Zi:
The next day the two came to see Hu Tzu again, and when they had left the room, the shaman said to Lieh Tzu,
Next day Liezi came with the man again, and again saw Hu-zi with him. When they went out, the wizard said,
「子之先生不齊，吾無得而相焉。試齊，且復相之。」
"Seu Mestre não está em ordem, não pude ver nada. Se ele melhorar, me chame para vê-lo de novo."
"Sir, your Master is in disorder. I can't make heads or tails out of his condition. When he stabilizes a little, let me come back and check on him."
"Your master is never the same! I have no way to physiognomize him! If he will try to steady himself, then I will come and examine him again."
'Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.'
列子入，以告壺子。壺子曰：
Lie Zi voltou e contou a Hu Zi, que disse:
Lie Zi went back into the house and related this to Hu Zi. Hu Zi said:
Lieh Tzu went in and reported this to Hu Tzu. Hu Tzu said,
Liezi went in and reported this to Hu-zi, who said,
「吾鄉示之以太沖莫勝。是殆見吾衡氣機也。
"Agora me mostrei a ele como o grande fluxo sem forma. Ele deve ter me visto como uma grande massa de ar.
"This time I appeared to him like a large pipe in which nothing can become clogged. He probably saw that there was nothing within me to be diagnosed.
"Just now I appeared to him as the Great Vastness Where Nothing Wins Out. He probably saw in me the Workings of the Balanced Breaths.
'This time I showed myself to him after the pattern of the grand harmony (of the two elemental forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance.
鯢桓之審為淵，止水之審為淵，流水之審為淵。
Sob a grande salamandra há um poço, sob a água parada há um poço, sob a água corrente há um poço.
A large fish can be examined in a deep pond. Still water can be examined in a deep pond. Flowing water can be examined in a deep pond.
Where the swirling waves gather there is an abyss; where the still waters gather there is an abyss; where the running waters gather there is an abyss.
Where the water wheels about from (the movements of) a dugong, there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss.
淵有九名，此處三焉。嘗又與來。」
Há nove tipos de poço, e mostrei apenas três. Tente trazê-lo novamente."
There are nine ways a deep pond can be be examined, and those are three of them. Try to bring him back to see me again."
The abyss has nine names and I have shown him three. Try bringing him again."
There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.'
明日，又與之見壺子。立未定，自失而走。
No dia seguinte, foram mais uma vez ver Hu Zi. Antes que se sentassem, o xamã se descontrolou e saiu correndo.
The next day both of them came back to see Hu Zi. Before he had a chance to get settled, the man lost his composure and ran off.
The next day the two came to see Hu Tzu again, but before the shaman had even come to a halt before Hu Tzu, his wits left him and he fled.
Next day they came, and they again saw Hu-zi. But before he had settled himself in his position, the wizard lost himself and ran away.
壺子曰：「追之！」
Hu Zi disse: "Vá buscá-lo!"
Hu Zi said: "Go find him!"
"Run after him!" said Hu Tzu,
'Pursue him,' said Hu-zi,
列子追之不及，反以報壺子，曰：
Lie Zi foi atrás dele mas não o alcançou, voltou e contou a Hu Zi:
Lie Zi ran after him, but couldn't catch up, so he returned and told Hu Zi:
but though Lieh Tzu ran after him, he could not catch up. Returning, he reported to Hu Tzu,
and Liezi did so, but could not come up with him. He returned, and told Hu-zi, saying,
「已滅矣，已失矣，吾弗及也。」
"Sumiu! Desapareceu! Não pude encontrá-lo."
"He's already taken off, and I can't find him anywhere."
"He's vanished! He's disappeared! I couldn't catch up with him."
'There is an end of him; he is lost; I could not find him.'
壺子曰：「鄉吾示之以未始出吾宗。
Hu Zi disse: "Eu me mostrei agora como se não tivesse ainda forma definida.
Hu Zi said: "This time I appeared to him as though I hadn't yet been associated with any known species.
Hu Tzu said, "Just now I appeared to him as Not Yet Emerged from My Source.
Hu-zi rejoined, 'I was showing him myself after the pattern of what was before I began to come from my author.
吾與之虛而委蛇，不知其誰何，
Fui até ele vazio e inconstante, sem saber quem ou o que era,
I made myself completely empty and compliant, without having a clue as to who I was,
I came at him empty, wriggling and turning, not knowing anything about `who' or `what,'
I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent.
因以為弟靡，因以為波流，故逃也。」
como brisa ou onda que flui, por isso ele correu."
making myself like the wind or like a wave on the ocean. That's why he ran away."
now dipping and bending, now flowing in waves - that's why he ran away."
Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away.'
然後列子自以為未始學而歸，三年不出。
Então Lie Zi percebeu que mal havia começado a estudar, voltou para casa e lá ficou por três anos.
After this happened Lie Zi considered himself to not yet have learned anything and decided to make a fresh start. For three years he didn't go anywhere.
After this, Lieh Tzu concluded that he had never really begun to learn anything. He went home and for three years did not go out.
After this, Liezi considered that he had not yet begun to learn (his master's doctrine). He returned to his house, and for three years did not go out.
為其妻爨，食豕如食人。
Cozinhava para sua mulher, alimentava os porcos como quem alimenta gente.
He spent time cooking at his wife's oven, and feeding the pigs in the same way he would feed people.
He replaced his wife at the stove, fed the pigs as though he were feeding people,
He did the cooking for his wife. He fed the pigs as if he were feeding men.
於事無與親，彫琢復朴，塊然獨以其形立。
Não se intrometeu nos assuntos alheios, retornou à simplicidade, como se fosse só um corpo ereto.
He had no outside relationships with the affairs of others. He spent his time carving figurines and returning to a simple life. Becoming like a clod of dirt, he only used his form as a means to stand erect.
and showed no preferences in the things he did. He got rid of the carving and polishing and returned to plainness, letting his body stand alone like a clod.
He took no part or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence.
紛而封哉，一以是終。
Confusão e ordem se tornaram para ele um só até o fim.
He saw disorder and rectification as one and the same until the end of his days.
In the midst of entanglement he remained sealed, and in this oneness he ended his life.
Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life.
無為名尸，無為謀府，無為事任，無為知主。
Não viver em busca da fama, não governar cheio de planos, não depender de projetos, não se achar o dono da razão.
Without seeking to become famous after death; Without seeking to become a scheming politician; Without seeking to become an event planner; Without seeking to become a smart ruler;
Do not be an embodier of fame; do not be a storehouse of schemes; do not be an undertaker of projects; do not be a proprietor of wisdom.
Non-action (makes its exemplifier) the lord of all fame; non-action (serves him as) the treasury of all plans; non-action (fits him for) the burden of all offices; non-action (makes him) the lord of all wisdom.
體盡無窮，而遊無朕，盡其所受於天，而無見得，亦虛而已。
Se expressando incansavelmente sem deixar rastros, usando completamente o que recebe dos céus sem parecer privilegiado, vazio e nada mais.
Endlessly allowing the body to be guided by the spirit within, and wandering without a purpose; Endlessly receiving from the heavens, and not looking for results; Allowing emptiness to be regained - and that's all.
Embody to the fullest what has no end and wander where there is no trail. Hold on to all that you have received from Heaven but do not think you have gotten anything. Be empty, that is all.
The range of his action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven, but he does not see that he was the recipient of anything. A pure vacancy (of all purpose) is what characterises him.
至人之用心若鏡，不將不迎，應而不藏，故能勝物而不傷。
As intenções da pessoa realizada são como um espelho, não deseja nem busca, se adapta sem acumular, assim consegue prevalecer sem causar danos.
A perfected person's attention is like a mirror. Without a will or a face of its own. Free flowing and unhidden. In that way they have the ability to win over things without harming them.
The Perfect Man uses his mind like a mirror - going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself.
When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to (what is before it), but does not retain it. Thus he is able to deal successfully with all things, and injures none.
南海之帝為儵，北海之帝為忽，中央之帝為渾沌。
O imperador do mar do sul se chamava Shu (apressado), o imperador do mar do norte se chamava Hu (desleixado), o imperador central se chamava Hun Dun (turbilhão caótico).
The emperor of Nan Hai (the South Sea) is known as Shu (The Fixer). The emperor of Bei Hai (the North Sea) is known as Hu (Nonchalant). The emperor of what lies between the two extremes is known as Hun Dun (Chaos [the primordial blob out of which heaven and earth divided]).
The emperor of the South Sea was called Shu [Brief], the emperor of the North Sea was called Hu [Sudden], and the emperor of the central region was called Hun-tun [Chaos].
The Ruler of the Southern Ocean was Shu, the Ruler of the Northern Ocean was Hu, and the Ruler of the Centre was Chaos.
儵與忽時相與遇於渾沌之地，渾沌待之甚善。
Shu e Hu costumavam se encontrar nas terras de Hun Dun, que os recebia muito bem.
The Fixer and Nonchalant often met with each other on the territory of Chaos, and Chaos was very considerate towards them.
Shu and Hu from time to time came together for a meeting in the territory of Hun-tun, and Hun-tun treated them very generously.
Shu and Hu were continually meeting in the land of Chaos, who treated them very well.
儵與忽謀報渾沌之德，曰：
Shu e Hu planejavam retribuir a Espontaneidade de Hun Dun, dizendo:
The Fixer and Nonchalant were trying to figure out a way to repay Chaos for his kindness.
Shu and Hu discussed how they could repay his kindness.
They consulted together how they might repay his kindness, and said,
「人皆有七竅，以視聽食息，此獨無有，嘗試鑿之。」
"Todas as pessoas têm sete orifícios, por onde veem, escutam, comem e respiram, só ele não as tem, vamos tentar abri-las."
"People all have seven apertures so they can see, hear, eat and breathe. He's the only one without them, so let's try and bore some for him."
"All men," they said, "have seven openings so they can see, hear, eat, and breathe. But Hun-tun alone doesn't have any. Let's trying boring him some!"
'Men all have seven orifices for the purpose of seeing, hearing, eating, and breathing, while this (poor) Ruler alone has not one. Let us try and make them for him.'
日鑿一竅，七日而渾沌死。
A cada dia fizeram uma abertura, até que no sétimo dia Hun Dun morreu.
Each day they bore one aperture into him. On the seventh day Chaos died.
Every day they bored another hole, and on the seventh day Hun-tun died.
Accordingly they dug one orifice in him every day; and at the end of seven days Chaos died.
