颜回问仲尼曰：“孟孙才，其母死，哭泣无涕，中心不戚，居丧不哀。Yan Hui asked Zhong Ni, "Meng Sun Cai's mother died, yet he wept without shedding tears, felt no grief in his heart, and showed no sorrow during the mourning period.
颜回请教孔子说：“孟孙才这个人，他的母亲死了，哭泣时没有一滴眼泪，心中不觉悲伤，居丧时也不哀痛。
无是三者，以善处丧盖鲁国，固有无其实而得其名者乎？回壹怪之。”Lacking these three manifestations, he is nevertheless renowned throughout the state of Lu for his excellent handling of mourning affairs. Could there really be someone who gains a reputation without having the corresponding deeds? I'm quite puzzled by this."
这三个方面没有任何悲哀的表现，可是却因善于处理丧事而名扬鲁国。难道真会有无其实而有其名的情况吗？颜回实在觉得奇怪。”
仲尼曰：“夫孟孙氏尽之矣，进于知矣，唯简之而不得，夫已有所简矣。Zhong Ni said, "Meng Sun has done all that he should. He has advanced beyond ordinary understanding. People always hope to simplify the handling of funerals but are unable to achieve it, while Meng Sun Cai has already simplified things to a certain extent.
孔子说：“孟孙才处理丧事的作法确实是尽善尽美了，大大超过了懂得丧葬礼仪的人。人们总希望从简治丧却不能办到，而孟孙才已经做到从简办理丧事了。
孟孙氏不知所以生，不知所以死。不知就先，不知就后。Meng Sun doesn't know the reason for life, nor does he know the reason for death. He doesn't know what comes first or what comes later.
孟孙才不过问人因为什么而生，也不去探寻人因为什么而死；不知道趋赴生，也不知道靠拢死；
若化为物，以待其所不知之化已乎。且方将化，恶知不化哉？方将不化，恶知已化哉？If one transforms into something else, one should just wait for the changes that one doesn't yet understand. Moreover, when one is about to transform, how can one know that one won't transform? When one is about not to transform, how can one know that one has already transformed?
他顺应自然的变化而成为他应该变成的物类，以期待那些自己所不知晓的变化！况且即将出现变化，怎么知道不变化呢？即将不再发生变化，又怎么知道已经有了变化呢！
吾特与汝，其梦未始觉者邪！且彼有骇形而无损心，有旦宅而无情死。It's just like you and me, perhaps we are still in a dream and haven't awakened yet! Moreover, he has a changed appearance but no damage to his inner heart. He has a changing dwelling but no death of his true feelings.
只有我和你呀，才是做梦似的没有一点儿觉醒的人呢！那些死去了的人惊扰了自身形骸却无损于他们的精神，犹如精神的寓所朝夕改变却并不是精神的真正死亡。
孟孙氏特觉，人哭亦哭，是自其所以乃。Meng Sun is especially awakened. When others cry, he also cries. That's just the way it is.
唯独孟孙才觉醒，人们哭他也跟着哭，这就是他如此居丧的原因。
且也相与‘吾之’耳矣，庸讵知吾所谓‘吾之’乎？且汝梦为鸟而厉乎天，梦为鱼而没于渊。Furthermore, people just claim things as 'mine', but how do they really know what they mean by 'mine'? You might dream of being a bird and soaring in the sky, or dream of being a fish and diving into the depths.
况且人们交往总借助形骸而称述自我，又怎么知道我所称述的躯体一定就是我呢？而且你梦中变成鸟便振翅直飞蓝天，你梦中变成鱼便摇尾潜入深渊。
不识今之言者，其觉者乎？其梦者乎？造适不及笑，献笑不及排，安排而去化，乃入于寥天一。”Don't know whether the one who is speaking now is awakened or still dreaming? When one reaches a state of comfort, one doesn't even have time to laugh. When one tries to laugh, it's too late to arrange it. By accepting the arrangements and going along with the changes, one can enter the realm of the vast and united Heaven.
不知道今天我们说话的人，算是醒悟的人呢，还是做梦的人呢？心境快适却来不及笑出声音，表露快意发出笑声却来不及排解和消泄，安于自然的推移而且忘却死亡的变化，于是就进入到寂寥虚空的自然而浑然成为一体。”
意而子见许由，许由曰：“尧何以资汝？”Yier Zi went to see Xu You. Xu You asked, "What did Yao bestow upon you?"
意而子拜访许由。许由说：“尧把什么东西给予了你？”
意而子曰：“尧谓我：汝必躬服仁义而明言是非。”Yier Zi said, "Yao told me: You must personally practice benevolence and righteousness and clearly distinguish right from wrong."
意而子说：“尧对我说：‘你一定得亲身实践仁义并明白无误地阐明是非’。
许由曰：“而奚来为轵？夫尧既已黥汝以仁义，而劓汝以是非矣。汝将何以游夫遥荡恣睢转徙之涂乎？”Xu You said, "Then why have you come here? Yao has already branded you with benevolence and righteousness and cut off your nose with right and wrong. How will you be able to roam on the path of unrestrained wandering and constant change?"
许由说：“你怎么还要来我这里呢？尧已经用‘仁义’在你的额上刻下了印记，又用‘是非’割下了你的鼻子，你将凭借什么游处于逍遥放荡、纵任不拘、辗转变化的道途呢？”
意而子曰：“虽然，吾愿游于其藩。”Yier Zi said, "Nevertheless, I'm willing to wander on its outskirts."
意而子说：“虽然这样，我还是希望能游处于如此的境域。”
许由曰：“不然。夫盲者无以与乎眉目颜色之好，瞽者无以与乎青黄黼黻之观。”Xu You said, "No. A blind person cannot appreciate the beauty of eyebrows, eyes, and complexion. A blind man cannot enjoy the sight of various colors and patterns."
许由说：“不对。有眼无珠的盲人没法跟他观赏佼好的眉目和容颜，瞎子没法跟他赏鉴礼服上各种不同颜色的花纹。”
意而子曰：“夫无庄之失其美，据梁之失其力，黄帝之亡其知，皆在炉捶之间耳。庸讵知夫造物者之不息我黥而补我劓，使我乘成以随先生邪？”Yier Zi said, "Wu Zhuang lost her beauty, Ju Liang lost his strength, and the Yellow Emperor lost his wisdom, all within the process of forging and tempering. How do we know that the Creator won't heal my brand and fill my cut nose, allowing me to follow you, sir, with a completed state?"
意而子说：“无庄不再打扮忘掉自己的美丽，据梁不再逞强忘掉自己的勇力，黄帝闻‘道’之后忘掉自己的智慧，他们都因为经过了‘道’的冶炼和锻打。怎么知道那造物者不会养息我受黥刑的伤痕和补全我受劓刑所残缺的鼻子，使我得以保全托载精神的身躯而跟随先生呢？”
许由曰：“噫！未可知也。我为汝言其大略：吾师乎！吾师乎！赍万物而不为义，泽及万世而不为仁，长于上古而不为老，覆载天地、刻雕众形而不为巧。此所游已！Xu You said, "Alas! It's hard to say. Let me tell you the general idea: My master! My master! He endows all things but doesn't consider it righteousness. He benefits ten thousand generations but doesn't consider it benevolence. He has existed since ancient times but doesn't consider himself old. He encompasses heaven and earth and carves out various forms but doesn't consider it skillful. This is the realm to roam in!
许由说：“唉！这可是不可能知道的。我还是给你说个大概吧。‘道’是我伟大的宗师啊！我伟大的宗师啊！把万物碎成粉末不是为了某种道义，把恩泽施于万世不是出于仁义，长于上古不算老，回天载地、雕创众物之形也不算技巧。这就进入‘道’的境界了。”
颜回曰：“回益矣。”仲尼曰：“何谓也？”曰：“回忘仁义矣。”曰：“可矣，犹未也。”Yan Hui said, "I have made progress." Zhong Ni said, "What do you mean?" Yan Hui said, "I have forgotten benevolence and righteousness." Zhong Ni said, "Good, but it's not enough yet."
颜回说：“我有进步了。”孔子说：“你的进步是指什么呢？”颜回说：“我已经忘掉仁义了。”孔子说：“忘掉仁义，有可能入，然而还是没有进去。”
他日，复见，曰：“回益矣。”曰：“何谓也？”曰：“回忘礼乐矣。”曰：“可矣，犹未也。”On another day, Yan Hui came again and said, "I have made progress." Zhong Ni said, "What do you mean?" Yan Hui said, "I have forgotten rites and music." Zhong Ni said, "Good, but it's not enough yet."
过了几天，颜回又去拜见孔子，说：“我又有进步了。”孔子说：“你的进步又是指什么说呢？”颜回说：“我已经忘掉礼乐了。”孔子说：“忘掉礼乐，有可能入道，然而还是没有进入大道。”
他日，复见，曰：“回益矣。”曰：“何谓也？”曰：“回坐忘矣。”On another day, Yan Hui came again and said, "I have made progress." Zhong Ni said, "What do you mean?" Yan Hui said, "I have achieved sitting in forgetfulness."
过了几天，颜回又去拜见孔子，说：“我又有进步了。”孔子说：“你的进步又是指什么说呢？”颜回说：“我静坐而忘掉一切了。”
仲尼蹴然曰：“何谓坐忘？”Zhong Ni was startled and said, "What do you mean by sitting in forgetfulness?"
孔子惊奇而变容地说：“什么叫做静坐而忘掉一切呢？”
颜回曰：“堕肢体，黜聪明，离形去智，同于大通，此谓坐忘。”Yan Hui said, "Letting go of the body, discarding intelligence, separating from the physical form and getting rid of wisdom, becoming one with the great unity. This is called sitting in forgetfulness."
颜回说：“毁废形体，泯灭见闻，抛弃形智，与大道浑然一体，这就叫做静坐而忘掉一切。”
仲尼曰：“同则无好也，化则无常也。而果其贤乎！丘也请从而后也。”Zhong Ni said, "When one is one with it, there is no preference. When one transforms, there is no constancy. You are truly worthy! I, Qiu, would like to follow you from now on."
孔子说：“与大道浑同则无偏好，顺应大道的变化就不会滞守常理。你果真成为贤人了啊！那我孔丘也要修道而步你后尘了。”
子舆与子桑友。而霖雨十日，子舆曰：“子桑殆病矣！”裹饭而往食之。Zi Yu and Zi Sang were friends. After a continuous rain for ten days, Zi Yu said, "Zi Sang is probably ill!" So he wrapped some food and went to visit him.
子舆和子桑是好朋友，连绵的阴雨下了十日，子舆说：“子桑恐怕已经困乏而饿倒。”便包着饭食前去给他吃。
至子桑之门，则若歌若哭，鼓琴曰：“父邪！母邪！天乎！人乎！”有不任其声而趋举其诗焉。When he arrived at Zi Sang's door, he heard something like singing and crying, and Zi Sang was playing the zither and saying, "Father! Mother! Heaven! Man!" His voice was weak, but he was reciting the poem in a hurried manner.
来到子桑门前，就听见子桑好像在唱歌，又好像在哭泣，而且还弹着琴：“是父亲呢？还是母亲呢？是天呢？还是人呢？”声音微弱好像禁不住感情的表达，急促地吐露着歌词。
子舆入，曰：“子之歌诗，何故若是？”Zi Yu entered and said, "Why are you singing and reciting the poem like this?"
子舆走进屋子说：“你唱诗歌，为什么是这种调子？”
曰：“吾思夫使我至此极者而弗得也。父母岂欲吾贫哉？Zi Sang said, "I've been thinking about what has brought me to this extreme situation, but I can't figure it out. Do my parents want me to be poor?
子桑回答说：“我在探寻使我达到如此极度困乏和窘迫的人，然而没有找到。父母难道会希望我贫困吗？
天无私覆，地无私载，天地岂私贫我哉？Heaven covers everything without partiality, and earth carries everything without partiality. Do heaven and earth want to make me poor on purpose?
苍天没有偏私地覆盖着整个大地，大地没有偏私地托载着所有生灵，天地难道会单单让我贫困吗？
求其为之者而不得也！然而至此极者，命也夫！”I've been looking for the cause but can't find it. However, being in this extreme situation is probably fate!"
寻找使我贫困的东西可是我没能找到。然而已经达到如此极度的困乏，还是‘命’啊！”
