闉跂支离无脣说卫灵公，灵公说之，而视全人：其脰肩肩。A lame, hunchbacked man with a deformed mouth went to persuade Duke Ling of Wei. Duke Ling was pleased with him, but when looking at people with complete physical forms, Duke Ling thought their necks were too slender.
一个跛脚、伛背、缺嘴的人游说卫灵公，卫灵公十分喜欢他；再看看那些体形完整的人，他们的脖颈实在是太细太细了。
甕㼜大瘿说齐桓公，桓公说之，而视全人：其脰肩肩。A man with a goiter as big as a large earthenware pot went to persuade Duke Huan of Qi, Duke Huan was pleased with him and when looking at people with complete physical forms, Duke Huan thought their necks were too slender.
一个颈瘤大如瓮盎的人游说齐桓公，齐桓公十分喜欢他；再看看那些体形完整的人，他们的脖颈实在是太细太细的了。
故德有所长而形有所忘。人不忘其所忘而忘其所不忘，此谓诚忘。Therefore, when one's virtue is outstanding, one's physical appearance is forgotten. People often remember what should be forgotten and forget what should not be forgotten. This is truly called forgetfulness.
所以，在德行方面有超出常人的地方而在形体方面的缺陷别人就会有所遗忘，人们不会忘记所应当忘记的东西，而忘记了所不应当忘记的东西，这就叫做真正的遗忘。
故圣人有所游，而知为孽，约为胶，德为接，工为商。Thus, the sage wanders in a certain realm. For him, knowledge is a misfortune, agreements are like adhesives, virtue is for making connections, and skills are for trading.
因而圣人总能自得地出游，把智慧看作是祸根，把盟约看作是禁锢，把推展德行看作是交接外物的手段，把工巧看作是商贾的行为。
圣人不谋，恶用知？不斵，恶用胶？无丧，恶用德？不货，恶用商？The sage does not plot, so why does he need knowledge? He does not carve, so why does he need adhesives? He does not lose anything, so why does he need virtue? He does not trade, so why does he need commerce?
圣人从不谋虑，哪里用得着智慧？圣人从不砍削，哪里用得着胶着？圣人从不感到缺损，哪里用得着推展德行？圣人从不买卖以谋利，哪里用得着经商？
四者，天鬻也。天鬻者，天食也。既受食于天，又恶用人！These four things are bestowed by Heaven. What is bestowed by Heaven is like being fed by Heaven. Since one is already fed by Heaven, why does one need to rely on human means?
这四种作法叫做天养。所谓天养，就是禀受自然的饲养。既然受养于自然，又哪里用得着人为！
有人之形，无人之情。有人之形，故群于人；无人之情，故是非不得于身。One has the form of a human being but not the emotions of a human being. Having the form of a human being enables one to live among people; not having the emotions of a human being means that right and wrong do not affect one's self.
有了人的形貌，不一定有人内在的真情。有了人的形体，所以与人结成群体；没有人的真情，所以是与非都不会汇聚在他的身上。
眇乎小哉，所以属于人也；謷乎大哉，独成其天。How insignificant it is to belong to the human realm; how vast it is to be in harmony with Heaven alone.
渺小呀，跟人同类的东西！伟大呀，只有浑同于自然。
惠子谓庄子曰：“人故无情乎？”Huizi said to Zhuangzi, "Are human beings originally without emotions?"
惠子对庄子说：“人原本就没有情欲的吗？”
庄子曰：“然。”Zhuangzi said, "Yes."
庄子说：“是这样的”。
惠子曰：“人而无情，何以谓之人？”Huizi said, "If a human being is without emotions, how can he be called a human being?"
惠子说：“人如果没有情欲，怎么能称作人呢？”
庄子曰：“道与之貌，天与之形，恶得不谓之人？”Zhuangzi said, "The Dao endows one with appearance, and Heaven endows one with form. How can he not be called a human being?"
庄子说：“道赋予人容貌，天赋予人形体，怎么能不称作人呢？”
惠子曰：“既谓之人，恶得无情？”Huizi said, "Since he is called a human being, how can he be without emotions?"
惠子说：“既然已经称作了人，又怎么能够没有情欲？”
庄子曰：“是非吾所谓情也。吾所谓无情者，言人之不以好恶内伤其身，常因自然而不益生也。”Zhuangzi said, "This is not what I mean by emotions. What I mean by being without emotions is that a person does not harm his inner self with likes and dislikes and always follows nature without seeking to prolong life."
庄子回答说：“这并不是我所说的情欲呀。我所说的无情，是说人不因好恶，而致伤害自身的本性，常常顺任自然而不随意增添些什么。”
惠子曰：“不益生，何以有其身？”Huizi said, "If one does not seek to prolong life, how can one have one's own body?"
惠子说：“不添加什么，靠什么来保有自己的身体呢？”
庄子曰：“道与之貌，天与之形，无以好恶内伤其身。Zhuangzi said, "The Dao endows one with appearance, and Heaven endows one with form. One should not harm one's inner self with likes and dislikes.
庄子回答说：“道赋予人容貌，天赋予人形体，可不要因外在的好恶而致伤害了自己的本性。
今子外乎子之神，劳乎子之精，倚树而吟，据槁梧而瞑。天选子之形，子以坚白鸣。”Now you are exhausting your spirit outside yourself, tiring your essence, leaning against a tree and chanting, sitting on a withered plane tree and dozing off. Nature has endowed you with your form, but you are proud of yourself because of the sophistry of 'hard' and 'white'!"
如今你外露你的心神，耗费你的精力，靠着树吟咏，凭依枯树干闭目假寐。自然授予了你的形体，你却以‘坚’、‘白’的诡辩而自鸣得意！”
