Zhuangzi, Outer Chapters, Chapter 8: Pianmu

Extra fingers and freckles are a natural part of human nature, yet they are extravagant in terms of virtue; external growths and warts are a physical feature
, yet they are extravagant in terms of human nature; those who use various methods of benevolence and righteousness are
merely placing themselves within the five internal organs, not in accordance with the proper path of morality. Therefore, extra fingers on the feet are like useless flesh; freckles on the hands are like useless fingers; those who use various methods of extravagance and freckles within the five internal organs
are depraved in their practice of benevolence and righteousness, and excessively use their cleverness.

Therefore, those who pursue clarity confuse the five colors and indulge in frivolous writing; is the dazzling display of blue, yellow, and embroidered patterns not so? And Li Zhu exemplifies
this! Those who pursue cleverness confuse the five tones and indulge in the six musical scales; is the sound of metal, stone, silk, bamboo, bells, and grand tones not so? And Shi Kuang exemplifies this!
Those who pursue benevolence exaggerate virtue and suppress their nature to gain fame, causing the world to fawn upon unworthy laws; is this not
so? And Zengzi and Shizi exemplify this! Those who pursue debate entangle themselves with trivialities, piling up words and tying up phrases, indulging in debates about hardness and whiteness, similarities and differences
, and wasting precious words on useless praise and blame; is this not so? And Yang Zhu and Mozi exemplify this! Therefore, all these are paths of excessive frivolity and deviation, not
the true righteousness of the world.

Those that are upright do not lose their essential nature. Therefore, what is joined is not considered parallel, and what is branched is not considered oblique
; what is long is not considered excessive, and what is short is not considered insufficient. Thus, though a duck’s legs are short, extending them would cause
distress; though a crane’s legs are long, cutting them would cause sorrow. Therefore, what is inherently long cannot be cut off, and what is inherently short cannot be extended; thus, there is nothing to dispel
distress.

Is benevolence and righteousness not human nature? How many worries do benevolent people have! Furthermore, those with a double toe weep when separated
; those with a protruding tooth cry when opened. Some have more
than enough, some less, but their worries are the same. The benevolent of today are concerned with the world’s troubles; the unbenevolent
risk their lives for wealth and power. Is benevolence and righteousness not human nature? Since the Three Dynasties
, how chaotic and disorderly the world has been!

Furthermore, those who rely on hooks, ropes, compasses, and rulers to straighten themselves are diminishing their nature; those who rely on ropes, contracts, glue, and lacquer to solidify themselves are encroaching upon
their virtue; those who bend rites and music, and manipulate benevolence and righteousness to appease
the hearts of the world, are deviating from the natural order. The world has its natural order. The natural order is that the crooked is not shaped by hooks, the straight by
ropes, the round by compasses, the square by squares, attachments are not bound by glue or lacquer, and constraints are not imposed by ropes
. Therefore, all things in the world arise spontaneously, yet they do not know why they arise;
all things are obtained in the same way, yet they do not know why they obtain. Therefore, the past and present are not different, and this cannot be diminished. Then why then should benevolence and righteousness be bound together like
glue and lacquer, wandering between morality and custom? It only confuses the world!

Minor confusion easily leads to wrongdoing, while major confusion easily alters one’s nature. How do we know this to be true? Ever since the Yu clan promoted benevolence and righteousness to sway the world
, everyone has flocked to benevolence and righteousness. Is it not true that benevolence and righteousness have changed one’s nature?

Therefore, let us attempt to discuss this: From the Three Dynasties onward, everyone in the world has sacrificed their nature for material things! The petty man
sacrifices himself for profit; the scholar sacrifices himself for fame; the high official sacrifices himself for his family; and the sage sacrifices himself for the world. Thus, these
individuals, though their careers and reputations differ, all share the same principle of harming their nature and sacrificing themselves for it.

Zang and Gu were two shepherds who both lost their sheep. When asked what Zang was doing, he said he was reading with a book in hand; when asked what Gu
was doing, he said he was playing games. The two men had different pursuits, but they both lost their sheep.

Bo Yi died for his reputation at the foot of Shouyang Mountain, while Robber Zhi died for his profit at Dongling. These two men died in different ways,
yet both suffered the same fate of ruining their lives. Why must we insist that Bo Yi was right and Robber Zhi was wrong?

The whole world is swayed by such motives: those who sacrifice themselves for benevolence and righteousness are called gentlemen by the common people; those who sacrifice themselves for wealth
are called petty men by the common people. If they sacrifice only one thing, then there are gentlemen and petty men. But if they harm their lives and damage their nature, then
even Robber Zhi is no better than Boyi; why should gentlemen and petty men be included among them?

Furthermore, those whose nature is inclined towards benevolence and righteousness, even if as learned as Zengzi and Shizi, are not what
I call “good”; those whose nature is inclined towards the five flavors, even if as learned as Yu’er, are not what I
call “good”; those whose nature is inclined towards the five sounds, even if as learned as Shi Kuang, are not what I call “intelligent”; those whose nature is inclined towards the five colors, even if as learned as Li Zhu, are not what I
call “wise.” What I call “good” is not benevolence and righteousness
, but simply virtue; what I call “good” is not benevolence and righteousness, but simply following one’s natural inclinations
; what I call “intelligent” is not hearing others, but hearing for oneself; what I call “wise” is not seeing others, but seeing for oneself. Those who see others without seeing for themselves,
who gain others without gaining for themselves, gain what others gain without gaining for themselves, who find pleasure in others’ pleasure without finding pleasure for themselves
. Those who find pleasure in others’ pleasure without finding pleasure for themselves, even Robber Zhi and Boyi, are equally depraved and perverse.
I am ashamed of my moral character, therefore I dare not practice benevolence and righteousness above, nor dare I engage in licentious or perverse conduct below.

Zhuangzi, Outer Chapters, Chapter Nine: Horse Hooves

Horses, their hooves can tread frost and snow, their coats can ward off wind and cold. They drink grass and
water, and walk on tiptoe – this is the true nature of a horse. Even with grand halls and proper resting places, it’s useless. Then came Bole
, who said, “I am good at training horses.” He burned them, trimmed them, carved them, and shackled them. He bound them with bridles and tied them
in black pens, and twelve or thirteen out of ten horses died! He starved and thirsted them, made them run wild, and forced them to train and align them. Before them lay
the danger of bridles, and after them the wrath of whips, and more than
half the horses died! The potter said, “I am good at working clay.” Round pieces conform to the compass, square pieces to the square. The craftsman said, “I am
good at working wood.” Curved pieces conform to hooks, straight pieces to lines. But the nature of clay and wood – do they desire to conform to compasses, hooks, and lines?
However, it is said throughout the ages: “Bo Le was good at training horses, while the potter was good at working with clay.” This is also
a mistake of those who govern the world.

My opinion is that those who govern the world well do not do so. The people have a constant nature: they weave clothes and till the land for food; this is called shared virtue.
They are united and do not form factions; this is called “Heaven’s freedom.” Therefore, in the age of supreme virtue, their actions are straightforward and their vision is clear. At that time
, there are no paths or tunnels in the mountains, no boats or bridges over the marshes; all things live in abundance, connected to their respective lands; birds and beasts roam in flocks, and grasses and trees grow luxuriantly
. Therefore, birds and beasts can be tethered and allowed to roam freely, and the nests of birds and magpies can be climbed and peered into. In the age of supreme virtue,
people live alongside birds and beasts, and are one with all things. How can one distinguish between the virtuous and the petty? They are of the same ignobility, and their virtue is inseparable; they are of the same
lack of desire; this is called simplicity. With simplicity, the people’s nature is attained. When sages came to power, they used the radical 薛 (
xuē) to represent benevolence and the radical 是 (shì)
to represent righteousness, and the world began to doubt. They made extravagance into music and discarded the eccentric into ritual
, and the world began to divide. Therefore, if simplicity and purity are not destroyed, what is the use of sacrificial vessels? If white jade is not ruined, what is the use of jade tablets? If morality is not abandoned, where is the
need for benevolence and righteousness? If human nature is not separated, where is the need
for ritual and music? If the five colors are not disordered, what is the use of literary embellishment? If the five tones are not disordered, what corresponds to the six musical pitches?

To use crude materials to make tools is the fault of the craftsman; to destroy morality to create benevolence and righteousness is the fault of the sage. Horses,
when at home, eat grass and drink water; when happy, they nuzzle each other; when angry, they kick each other. Horses already know this!
But when bridles and restraints are added, and bridles are placed around them,
horses learn to manipulate, seduce, and steal. Therefore, the fact that horses, with their limited knowledge, can still steal is the fault of Bo Le (a legendary horse expert).
In the time of He Xu, people lived without knowing what to do or where to go; they were content with their food and played happily.
The people were already at this level! But when the sage came to power, he reformed rites and music
to rectify the world’s order, and established benevolence and righteousness to comfort the hearts of the people. Then the people began to
crave knowledge and strive for profit, and this pursuit could not be stopped. This too is a mistake of the sage.

Zhuangzi, Outer Chapters, Chapter 10: The Chest

To guard against a thief who might steal from a chest or bag
, one must secure the seals and firmly lock the doors.
This is what the common people call “knowledge.” However,
when a major thief arrives, he will rush off carrying the chest and bags, fearing only that the seals and doors are not
secure. Therefore, are those considered “knowledgeable” merely thieves who have accumulated wealth for a major thief?

Therefore, let us attempt to discuss this: Are there any so-called wise men in the world who do not become thieves? Are there any so-called sages
who do not become thieves? How do we know this? In the past, the neighboring towns of Qi were within sight of each other, the sounds of chickens and dogs could be heard
between them, and the area covered by nets and hoes stretched for over two thousand li. Within its four borders, the establishment of ancestral temples
and altars, the governance of towns, villages, and neighborhoods—did they not always follow the ways of the sages? Yet, Tian Chengzi once killed the ruler of Qi
and stole his state. What did he steal? He stole not only the state, but also the laws of sages and wisdom. Therefore, Tian Chengzi had
the name of a thief, yet lived in the comfort of Yao and Shun. Small states dared not criticize him, and large states dared not punish him. For twelve generations
, Qi existed. Was this not stealing Qi and its laws of sages and wisdom to protect his life as a thief?

Let us attempt to discuss this: Are there any so-called wise men in the world who do not become thieves? Are
there any so-called saints who do not become thieves? How do we know this? In the past, Long Feng was beheaded, Bi Gan was dismembered, Chang
Hong was mutilated, and Zi Xu was executed. Thus, even these four virtuous men
could not escape slaughter. Therefore, the followers of Zhi asked Zhi, “Do thieves also have a code of conduct?” Zhi replied, “Where is there
no code of conduct? To presume to know what is hidden in a house is saintly; to enter first is courageous; to leave last is righteous; to know what is possible
and what is not is wise; to distribute equally is benevolent. There has never been a great thief in the world who lacks these five qualities.”
From this, we can see that a good person cannot stand without the way of a saint, and Zhi cannot succeed without the way of a saint. Since
there are few good people and many bad people in the world, the saint’s benefit to the world is little, while his harm to the world is much. Therefore it is said: When the lips are dry
, the teeth are cold; when the wine of Lu is weak, Handan is besieged; when a sage is born, great thieves arise. By suppressing the sage and releasing the thieves,
the world will begin to be at peace.

When rivers dry up, valleys become empty; when hills are leveled, deep pools become full. If sages are dead, great thieves will not arise, and the world will be at peace and without
trouble! If sages do not die, great thieves will not cease. Even if one reveres sages to govern the world, it is tantamount to revering the profit-driven thief Zhi.
If measures are made, then those measures will be stolen; if scales are made,
then those scales will be stolen; if seals are made, then those seals will be stolen; if benevolence and righteousness are made to correct behavior, then
benevolence and righteousness will be stolen. How do we know this is so? Those who steal hooks are punished,
while those who steal states become princes. Benevolence and righteousness reside at the gates of princes. Is this not theft of benevolence, righteousness, sagehood, and wisdom? Therefore, those who pursue great thieves, expose princes, and steal benevolence, righteousness
, and the profit of measures, scales, seals, and seals, cannot be encouraged by rewards of high office, nor can they be stopped by the threat of axes and halberds.
This reverence for profit-driven thieves, making them impossible to stop, is the fault of the sages.

Therefore it is said: “Fish cannot escape the deep, and the nation’s sharpest weapons should not be shown to others.” Those sages are the world
‘s sharpest weapons, not the means to enlighten the world. Therefore, abandoning sagehood and discarding knowledge, great thieves will cease
; throwing away jade and destroying pearls, petty thieves will not arise; burning tallies and breaking seals, the people will become simple and honest; seizing measures and breaking balances, the people will not contend; exhausting the world’s sacred
laws, then the people can begin to discuss matters; disrupting the six musical pitches, melting away the flutes and zithers, blocking the ears of the blind musician
Kuang, then the people of the world will begin to possess hearing; destroying literature, scattering the five colors, blinding Li Zhu, then the people of the world will begin to possess sight.
Destroying hooks and ropes and discarding compasses and rulers, making artisans and craftsmen
skillful, then the people of the world will begin to possess skill. Therefore it is said: Great skill appears clumsy. Erasing the conduct of Zengzi and Shizi,
silencing the mouths of Yang Zhu and Mozi, rejecting benevolence and righteousness, then the virtue of the world will begin to be profound and unified. If a person possesses wisdom, the world
will not be chaotic; if a person possesses intelligence, the world will not be burdened; if a person possesses knowledge, the world will not be confused; if a person
possesses virtue, the world will not be perverse. Those like Zengzi, Shizi, Yang Zhu, Mozi, Shi Kuang,
Gongzi, and Li Zhu, all outwardly establish their virtues but inwardly
disrupt the world; thus, the law is useless to them.

Do you alone not know of the age of supreme virtue? In the past, the Rongcheng, Dading, Bohuang, Zhongyang, Lilu, Lixu, Xuanyuan
, Hexu, Zunlu, Zhurong, Fuxi, and Shennong clans
—in those times, the people used knotted ropes for record-keeping. They found their food delicious, their clothing beautiful, their customs joyful, and their dwellings peaceful. Neighboring
states were within sight of each other, and the sounds of chickens and dogs could be heard between them, yet the people did not travel to each other until old age and death. Such a time was one of perfect order
. Now, however, the people are driven to crane their necks and stand on tiptoe, saying, “So-and-so has a wise man,” and rush to him with provisions. They abandon their
families and serve their rulers, their footprints reaching the borders of feudal lords, their cart tracks forming a thousand miles away. This is the fault of a ruler who
excessively values ​​knowledge!

If the ruler is fond of knowledge but lacks the Way, then the world will be in great chaos! How do we know this? If
one knows too much about the intricacies of bows, crossbows, and arrow trajectories, birds will be in disarray in the air; if one knows too much about hooks, bait,
nets, and traps, fish will be in disarray in the water; if one knows too much about traps and nets, beasts will be in disarray in the marshes;
if one knows too much about deceit, subtlety, deception, and the distinction between good and
evil, people will be confused by arguments. Therefore, the world is often in great chaos because of the fondness for knowledge. Thus, everyone in the world seeks what they do not know, but no one seeks what they already know; everyone
knows what is bad, but no one knows what is good. This is why there is great chaos. Therefore, it defies the brightness of the sun and moon above,
extinguishes the essence of mountains and rivers below, and disrupts the order of the four seasons in the middle.
Even the most fearful insects and the most unruly creatures lose their true nature. How terrible is the chaos caused by the love of knowledge
! This has been true since the Three Dynasties! They abandon all means of action to indulge in sycophantic flattery; they abandon tranquility
and inaction to indulge in the desire for fleeting pleasures. Such desires
have already plunged the world into chaos!

Zhuangzi, Outer Chapters, Chapter Eleven: In Tolerance

I have heard of those who grant leniency to the world, but not of those who govern it. To grant leniency is to fear that the world will
indulge its nature; to grant leniency is to fear that the world will change its virtue. If the world does not indulge its nature, nor change its virtue, can there be a ruler who governs the world
? In the past, when Yao governed the world, he made the world joyful and happy, which was not peaceful; when Jie governed
the world, he made the world weary and miserable, which was not pleasant. This lack of peace and pleasure is not virtue;
and nothing that cannot last long without virtue cannot exist in the world.

When people are overjoyed, they are drawn to the yang; when they are overly angry, they are drawn to the yin. When yin and yang are both in conflict, the four seasons fail to arrive,
and the harmony of cold and heat is disrupted, ultimately harming the human body! This causes people to lose their proper balance of joy and anger, to have no fixed abode, to be unable to find contentment in their thoughts
, and to lose the proper order of things. Thus, the world begins to produce arrogant and ruthless individuals, and then there are those like Robber Zhi, Zengzi, and Shizi.
Therefore, rewarding the good in the whole world is insufficient, and punishing the evil in the whole world is also insufficient. Thus, the world is greatly lacking
in rewards and punishments. From the Three Dynasties onward, people have been preoccupied with rewards and punishments, how could they have time to find peace for their own nature and well-being
!

Moreover, to say something is evil is to be licentious in lust; to say something is evil in intelligence is to be licentious in sound; to say something is evil in benevolence
is to be disordered in virtue; to say something is evil in righteousness is to be contrary to reason; to say something is evil in propriety is to be obsessed with skill
; to say something is evil in music is to be obsessed with lust; to say something is evil in sagehood is to be obsessed with art; to say something is evil in knowledge is to be obsessed with flaws
. If the world is to be at peace with its natural instincts, these eight things are acceptable whether they exist or not. If the
world is to be uneasy with its natural instincts, these eight things will begin to be used to create chaos and disorder. And yet the world begins to respect and cherish them
. How greatly the world is confused! Can we simply pass by and leave? Instead, we admonish ourselves to speak of them, kneel and sit to
present them, and dance and sing to promote them. What am I to do?

Therefore, if a wise ruler is forced to govern the world, the best course of action is non-action.
Through non-action, one can find peace in the natural order of life. Thus, if one values ​​oneself in governing the world, one can be entrusted with the world; if one loves oneself in governing the world, one can be entrusted with the world
. Therefore, if a wise ruler can refrain from overworking his internal organs and avoid amplifying his intelligence, he may appear like a dragon even in a corpse, be silent yet resound like thunder
, move with divine will and heaven will follow, and in his calm and inactive conduct, all things will thrive. How then could I possibly govern the world?

Cui Qu asked Lao Dan, “If you don’t govern the world, how can you keep the hearts of the people at peace?” Lao Dan replied, “Be careful, don’t
disturb the hearts of the people. The hearts of the people push downwards and advance upwards, imprisoning and killing each other, becoming gentle yet strong, sharp yet sculpted,
hot as scorching fire, cold as freezing ice, swift as a bend and a rise, and then sweeping across the four seas. When they dwell, they are deep and still
; when they move, they are suspended in the sky. What is it that is arrogant and uncontrollable, that is the heart of the people! In the past, the Yellow Emperor first disturbed
the hearts of the people
with benevolence and righteousness. Yao and Shun then cut off their thighs and shins to nourish the bodies of the people. They worried about their five internal organs in the name of benevolence and righteousness, and they were proud of their blood and energy to regulate
the laws. Yet they still could not overcome it. So Yao then released the ‘water’ (殗)…”
(uan1) He threw himself into the high mountains, threw the Sanmiao people into the three valleys (left side “mountain” right side “danger”), and exiled Gonggong
to Youdu. This was not enough to conquer the world. When this was applied to the Three Kings, the world was greatly alarmed. Below were Jie and Zhi, above
were Zeng and Shi, and Confucianism and Mohism arose. Then, joy and anger doubted each other, foolishness and wisdom deceived each other, good and evil were contradicted, and absurdity and
belief mocked each other, and the world declined; great virtues differed, and life and death became chaotic; the world loved knowledge, and the people’s
desires were exhausted. Then, axes and saws were used to control them, plumb lines and inkstones were used to kill them, and hammers and chisels were used to break them. The world was in great chaos, the fault
lay in disturbing people’s hearts. Therefore, the wise man hid in the great mountains (left side “mountain” right side “very” sound) . Beneath the cliff
, the emperor, with his ten thousand chariots, trembles with fear in the imperial court. In this world, those who have died are piled upon each other
, those who have been imprisoned are pushed aside, and those who have been executed are seen everywhere. Yet, Confucianism and Mohism have begun to depart from their shackles and stand guard
. How profound is their shamelessness! How utterly shameless they are! I do not know that sages and wise men are not bound by
shackles and obstacles
, nor that benevolence and righteousness are not shackled or bound by indecisiveness. How can I know that Zengzi and Shizi were not the forefathers of Jie and Zhi
? Therefore, it is said: Abandon sagehood and discard knowledge, and the world will be greatly governed.

After reigning for nineteen years, the Yellow Emperor, whose decrees were carried out throughout the land, heard that Guang Chengzi resided on the highest peak, Kongtong. He went to see
him and said, “I have heard that you have attained the ultimate Dao. May I ask about the essence of the ultimate Dao? I wish to take the essence of Heaven and Earth to supplement
the five grains and nourish the people. I also wish to govern Yin and Yang to benefit all living beings. How can I do this?” Guang Chengzi replied
, “What you wish to inquire about is the substance of things; what you wish to govern is the disorder of things. Since you began governing the world,
clouds no longer wait for rain to fall, grasses and trees no longer wait for yellowing to wither, and the light of the sun and moon has become increasingly dim. And
those with sycophantic hearts are hardly qualified to speak of the ultimate Dao!” The Yellow Emperor withdrew, relinquished the empire, built a special chamber, laid out white thatch on it, and lived
in seclusion for three months. He then went to invite him again. Guang Chengzi lay down with his head facing south. The Yellow Emperor, following the wind, crawled forward on his knees, bowed twice
, and asked, “I have heard that you have attained the ultimate Dao. May I ask: how can one cultivate oneself to achieve longevity?” Guang Chengzi
abruptly rose and said, “Excellent question! Come, I will tell you the ultimate Dao: The essence of the ultimate Dao is profound and
mysterious; the ultimate Dao is obscure and silent. Do not see, do not hear, embrace your spirit with stillness, and your form will naturally be upright. Be still and
pure, do not weary your form, do not agitate your essence, and you can achieve longevity. When the eyes see nothing, the ears hear nothing, the mind
knows nothing, the goddess will guard your form, and your form will achieve longevity. Be careful within, close off without, for much knowledge leads to ruin. I have led you
to the Great Brightness, to the origin of ultimate Yang; I have led you into the gate of profound darkness, to the origin of ultimate Yin.” ”
This is the origin. Heaven and earth have their functions, yin and yang have their repositories. Carefully guard your body, and things will naturally flourish. I guard the One to dwell in
harmony. Therefore, I have cultivated myself for twelve hundred years, and my form has never constantly declined.” The Yellow Emperor bowed twice and said, “Guang
Chengzi, you are truly worthy of the name Heaven!” Guang Chengzi said, “Come! I will tell you: those things are infinite, yet people all
believe they have an end; those things are immeasurable, yet people all believe they have a limit. Those who attain my Way will be emperors above and kings below
; those who lose my Way will see light above and become dust below. Now, all things are born from the earth and return to the earth. Therefore, I will
leave you, enter the gate of infinity, and roam the boundless wilderness. I will shine with the sun and moon, I will be constant with heaven and earth.
When will I be free? When will I be far from my darkness? When will all people die, and will I alone survive?”

Yunjiang was traveling east, passing by the branch of the whirlwind and encountering Hongmeng. Hongmeng was just about to frolic and leap for joy. Yunjiang
saw him, stopped abruptly, stood respectfully, and said, “Old man, who are you? What are you doing here?” Hongmeng continued frolicking and leaping
, and replied to Yunjiang, “Wandering!” Yunjiang said, “I wish to ask you something.” Hongmeng looked up at
Yunjiang and said, “Alas!” Yunjiang said, “The weather is not harmonious, the earth’s energy is stagnant, the six energies are out of balance, and the four seasons
are not in season. Now I wish to combine the essence of the six energies to nurture all living things. How can I do this?” Hongmeng, still frolicking and leaping for joy, turned his head
and said, “I do not know! I do not know!” Yunjiang could not ask. Three years later, he was traveling east, passing through the wilderness of You Song
, and encountered Hongmeng again. Yunjiang was overjoyed, hurried forward, and said, “Has Heaven forgotten me? Has Heaven forgotten me?”
He bowed twice and kowtowed, wishing to hear from Hongmeng. Hongmeng said, “Floating aimlessly, they know not what they seek; wildly
unrestrained, they know not where they go. These wanderers are busy observing the utterly illusory. What do I know?” Yunjiang said, “I too consider myself wild, yet
the people follow me wherever I go; I am not compelled by the people, but now they are in exile! I wish to hear a word.” Hongmeng said
, “Disrupting the natural order of Heaven, going against the nature of things, the Dark Heaven cannot be established. The herds of beasts are broken, and birds all cry out at night; disaster befalls the grass and
trees, and calamity befalls even the smallest insects. This is the fault of those who govern.” Yunjiang said, “Then what should I do?” Hongmeng
said, “How poisonous! 囗囗 (left “亻”, right upper “西”, right middle “大”, right lower “已”,
pronounced xian1) return.” “Alas!” Yun Jiang said, “I have encountered a calamity, and I wish to hear a word.” Hongmeng
said, “Intent! Cultivate your mind! You merely dwell in inaction, and things will transform themselves. Abandon your physical form, discard your intelligence,
forget worldly relationships and things, and be in perfect harmony with the vast ocean. Release your mind and spirit
, and be without soul. All things, like clouds, return to their roots, each returning to its root without knowing it. In a state of utter chaos, they never
depart from it. If they knew it, they would have departed from it. Do not ask its name, do not pry into its nature, and things will naturally arise.”
Yun Jiang said, “Heaven bestowed upon me virtue and showed me silence. I have diligently sought it, and now I have obtained it.” He bowed
twice, kowtowed, rose to take his leave, and departed.

Worldly people all delight in those who are the same as themselves and despise those who are different. They desire what is the same as themselves
and do not desire what is different, all because they desire to stand out from the crowd. But how often do those who desire to stand out from the crowd truly stand out from the crowd
? To rely on the masses for what one has heard is less desirable than having many skills. Those who aspire to rule a nation are grasping at the benefits of the three kings
without seeing the dangers. This is relying on luck for their nation’s survival. How much luck can they possibly have without losing their nation? Their
chance of survival is less than one in ten thousand; but their chance of losing it is so great that if one fails, more than ten thousand will perish! Alas
, those who possess land do not understand this! Those who possess land possess great things. Those who possess great things cannot use them as objects.
They possess things without using them, therefore they can manage things. Understanding that those who manage things are not merely objects, how can they merely govern the world and its people
? To travel freely throughout the six directions and roam the nine provinces, going and coming alone, this is true solitude. Those who possess this unique quality are truly the most
precious.

The teachings of a great man are like a form reflected in a shadow, a sound echoed in an echo. He answers questions and gives his all, becoming a model for all
under heaven. He dwells in silence, moves without direction. He leads you wherever you please, wandering aimlessly without end, coming and going without restraint
, as boundless as the sun. He praises the physical body, aligning it with the Great Unity. In the Great Unity, there is no self. Without self, how can there be anything
? Those who see existence are the virtuous men of old; those who see non-existence are friends of heaven and earth.

What is lowly yet indispensable is things; what is humble yet indispensable is the people; what is hidden yet indispensable
is affairs; what is coarse yet indispensable is law; what is distant yet indispensable is righteousness; what is close yet indispensable is benevolence; what is frugal yet indispensable
is propriety; what is moderate yet indispensable is virtue; what is unified yet indispensable is the Way; what is divine yet indispensable is
Heaven. Therefore, the sage observes Heaven without aiding it, achieves virtue without being burdened, arises from the Way without
scheming, unites with benevolence without relying on it, is detached from righteousness without accumulating it, responds to propriety without concealing it,
engages with affairs without refusing them, aligns with the law without causing chaos, relies on the people without being disrespectful, and depends on things without abandoning them . Things are not worth doing,
yet they must be done. Those who do not understand Heaven are not pure in virtue; those who do not understand the Way
have no self-reliance; those who do not understand the Way are truly pitiful! What is the Way? There is the Way of Heaven, and there is the Way of Man.
That which is revered through inaction is the Way of Heaven; that which is burdened by action is the Way of Man. The ruler represents the way of Heaven; the minister represents
the way of humanity. The way of Heaven and the way of humanity are far apart, and this must be carefully considered.

Zhuangzi, Outer Chapters, Chapter Twelve: Heaven and Earth

Though Heaven and Earth are vast, their transformations are uniform; though all things are numerous, their governance is unified; though the people are many, their ruler is the same
. The ruler originates from virtue and is perfected by Heaven. Therefore it is said: The rulers of the ancient times governed the world through non-action, relying solely
on the virtue of Heaven. Viewing the world through the lens of the Dao, the rulers are upright; viewing the divisions through the Dao, the righteousness between ruler and subject is clear; viewing the abilities through the Dao
, the officials of the world are well-governed; viewing the Dao universally, the responses of all things are complete. Therefore, what connects with Heaven and Earth is virtue; what pervades all things
is the Dao; what governs people is affairs; what possesses skill is technique. Technique encompasses affairs, affairs encompass righteousness,
righteousness encompasses virtue, virtue encompasses the Dao, and the Dao encompasses Heaven. Therefore it is said: Those who governed the world in ancient times were without desire
, yet the world was content; they acted without action, yet all things transformed; they were profound and tranquil, yet the people were at peace. The Record says: “Understanding the One, all things are accomplished;
without desire, even ghosts and spirits submit.”

The Master said: “The Way covers and sustains all things; how vast and boundless it is! A gentleman cannot but open his heart to
it. Acting without acting is called Heaven; speaking without acting is called Virtue; loving others and benefiting all things is called Benevolence;
embracing diversity is called Greatness; acting without prejudice is called Broadness; embracing myriad differences is called Richness. Therefore, upholding Virtue is called Discipline; achieving Virtue
is called Establishment; following the Way is called Completion; not letting external things dampen one’s will is called Perfection. A gentleman who understands these ten things will then conceal
the vastness of his heart and be full of compassion for all things. Such a person will hide gold in mountains and pearls in deep pools;
he will not covet wealth or be close to the rich and powerful; he will not rejoice in longevity nor grieve for premature death; he will not glorify success nor despise poverty. He will not be bound by worldly
gains for his own selfish gain, nor will he consider ruling the world as his own path to glory. Glory leads to clarity. All things are of one nature; life and death are of the same
state.”

The Master said: “The Way is profound in its abode, clear
in its purity. Even metal and stone cannot help but resonate. Thus, metal and stone have sound, but without examination they do not resonate.
Who among all things can define it? The person of kingly virtue, who is ashamed to be acquainted with worldly affairs, establishes himself on the fundamental source and understands the divine
, therefore his virtue is vast. When his heart arises, all things gather upon it. Therefore, form cannot be born without the Way, and life cannot be understood without virtue. To preserve
form and exhaust life, to establish virtue and illuminate the Way, is this not the virtue of a king? Vast and boundless! Suddenly it arises, surging forth, and all things
follow it! This is what is meant by a person of kingly virtue. He sees in the darkness, hears in the silence. In the darkness, he alone sees enlightenment
; in the silence, he alone hears harmony. Therefore, he is profound beyond profound and can understand things; he is divine beyond divine and can refine himself.
Therefore, when he interacts with all things, he reaches the point of nothingness and provides for their needs, he roams freely and seeks his resting place, regardless of size, length, or distance
.”

The Yellow Emperor traveled north of the Red River, climbed the Kunlun Mountains, and looked south. Returning home, he left behind his mysterious pearl. He sent Zhi to
search for it, but Zhi could not find it; he sent Li Zhu to search for it, but Li Zhu could not find it
; he sent Qiu to search for it, but Qiu could not find it. Finally, he sent Xiang Wang, who found it. The Yellow Emperor said, “How strange!
How could Xiang Wang obtain it?”

Yao’s teacher was Xu You, Xu You’s teacher was Nie Que, Nie Que’s teacher was Wang Ni, and Wang Ni’s teacher was Bei
Yi. Yao asked Xu You, “Can Nie Que be matched with Heaven? I will rely on Wang Ni to persuade him.” Xu You replied
, “How perilous! He is a disgrace to the world! Nie Que is intelligent and wise, quick-witted and resourceful, his nature surpasses that of ordinary
people, yet he receives Heaven’s favor as a human. He is aware of the prohibitions against transgression, but does not know the origin of transgression. Can he be matched with Heaven
? He will take advantage of humans and have no Heaven. He is different from himself, he reveres knowledge but acts rashly, he is a servant of the system
, he is a puppet of things, he looks around and things respond,
he responds to the needs of the masses, he transforms with things but has never been constant. How can he be matched with Heaven? However, he has a clan
and ancestors, he can be a father to the masses but not a father to the fathers of the masses. Order is the beginning of chaos, a calamity for those who face north, and
a thief for those who face south.”

Yao observed the Hua region, and the gatekeeper of Hua said, “Ah, a sage! Please grant the sage a long life.” Yao said
, “I decline.” “May the sage be wealthy.” Yao said, “I decline.” “May the sage have many sons.” Yao said
, “I decline.” The gatekeeper said, “Long life, wealth, and many sons are what people desire. Why do you alone not desire them
?” Yao said, “Many sons bring much fear, wealth brings much trouble, and long life brings much disgrace. These three are not what
cultivate virtue, therefore I decline.” The gatekeeper said, “Did I initially think you were a sage?” “Now I am a gentleman.
Heaven has endowed all people with positions. If many men are given positions, what is there to fear? If wealth is distributed among the people
, what trouble is there? The sage dwells like a quail, eating what he cannot eat; he flies like a bird, leaving no trace. When the world is governed by the Way,
all things prosper; when the world is not governed by the Way, he cultivates virtue and seeks tranquility. After a thousand years, weary of the world, he departs to become an immortal, riding on white clouds
to the land of the Emperor. The three calamities do not befall him, and he is always free from misfortune; what disgrace is there?” The official left, and Yao followed,
saying, “May I ask?” The official replied, “Go away!”

When Yao ruled the world, Bo Chengzi Gao was established as a feudal lord. Yao passed the throne to Shun
, and Shun passed it to Yu. Bo Chengzi Gao declined the position of feudal lord and went to farm. Yu went to see him, but he was farming in the fields. Yu hurried downwind, stood, and asked him, “When Yao
ruled the world, you were established as a feudal lord. Yao passed the throne to Shun, and Shun passed it to Yu, but you declined the position of feudal lord and went to farm. May I
ask why?” Zi Gao said, “In the past, when Yao ruled the world, he did not reward the people, yet they were encouraged; he did not punish the people, yet they were fearful
. Now you reward and punish, yet the people are not benevolent. Virtue has declined from this point, punishment has been established from this point, and the chaos of later generations will begin from this point!
Master, are you going to do something else? Don’t neglect my affairs!” He continued farming without looking back.

In the beginning, there was nothingness, and nothingness had no name. From the origin of oneness, there was one, yet without form. That which gives birth to things is called virtue;
that which has no form yet has division, yet remains without separation, is called destiny; that which remains in motion and gives birth to things, that which forms life, is called form; that
which preserves the spirit, each with its own proper measure, is called nature; that which cultivates nature and returns to virtue, that which reaches the same state as the beginning. Sameness is emptiness, emptiness is greatness.
The beaks close in harmony. The beaks close in harmony, uniting with heaven and earth. Their harmony is subtle, seemingly foolish and confused; this is called profound virtue, united
with the great harmony.

Confucius asked Laozi, “If someone governs the Way as if it were a matter of separation, is that acceptable? No, it is not. Some debaters say
, ‘Separate the hard and the white, as if hanging them in a cage.’ Can such a person be called a sage?” Laozi replied, “That is merely a matter of
skill and restraint, exhausting the body and mind. A dog kept in captivity develops its own thoughts, and a monkey easily comes from the mountains and forests. Qiu, I will tell
you what you cannot hear and what you cannot say: Many things have heads and toes, but no heart or ears; those with form
and those without form or shape, yet all existing, are nonexistent. Their movement and stillness, their life and death, their rise and fall—this is not
their true nature. True governance lies in man. Forgetting things, forgetting Heaven, this is called forgetting oneself. A person who forgets himself is
said to enter into Heaven.”

Jiang Lü (闾囗) met with Ji Che
and said, “The ruler of Lu said to Jiang Lü, ‘Please allow me to receive your instruction.’ He declined but was not granted the order. Now that he has been informed, I do not know if it will be effective. Please allow me to
recommend him. I told the ruler of Lu, ‘You must be respectful and frugal, and select those who are loyal and impartial without favoritism. Who among the people would dare not
obey you!’” Ji Che laughed awkwardly and said, “If what you say is true of the virtues of an emperor, it is like a mantis trying to
stop a chariot with its outstretched arm. You are certainly not up to the task! Moreover, if that is the case, you will put yourself in danger, and your observation platform
will be full of things, attracting many to seek refuge there.” Jiang Lü (闾囗囗) (虎)
He exclaimed in surprise, “It is just like
what you have said, Master! However, I wish to hear your words about its spirit.” Ji Che said, “
When the Great Sage governed the world, he stirred the hearts of the people, made them establish teachings and change customs, eradicated their treacherous thoughts and made them all follow their own will. It was as if it were their
own nature, and the people did not know why they were like this. If so, is it not like the teachings of the elder brother Yao and Shun, which were
so profound and unpredictable? They wanted to be of the same virtue and reside in the same heart!”

Zigong traveled south to Chu and returned to Jin. Passing through Hanyin, he saw an old man preparing a garden plot. He dug a tunnel into
a well, carried out a jar to irrigate it, and although he exerted a great deal of effort, he
achieved little. Zigong said, “There is a machine here that can water a hundred plots of land in a day, requiring very little effort but yielding great results.
Would you not want it, Master?” The gardener looked up at it and asked, “What is it?”
Zigong replied, “It is a wooden mechanism, heavy at the back and light at the front, that scoops water like a pump, flowing like boiling water. It is called a well sweep.” The
gardener, indignant, smiled and said, “I have heard from my master that those who have machines must have schemes, and those who have schemes
must have schemes in their hearts. If schemes reside in the heart, purity is lacking. If purity is lacking, the spirit is unsettled, and an unsettled spirit is not
something the Way can bear. It is not that I do not know this, but I am ashamed and do not do it.” Zigong was ashamed and bowed his head
without answering. After a while, the gardener asked, “What are you doing here?” Zigong replied, “I am a disciple of Confucius.” The gardener said
, “Aren’t you one who, through extensive learning, tries to emulate the sages, boasts to overwhelm the masses, and sells your reputation to the world by playing mournful songs
? ” You are about to forget your spirit and abandon your physical form, and perhaps then you will be close to achieving something! But if you cannot even govern yourself, how can you
have time to govern the world? Go forth, and do not neglect my duties.”

Zigong, bewildered and pale, remained visibly displeased, and only recovered after walking thirty li. His disciples asked, ”
What was that person like? Why did you change color and turn pale upon seeing him, and why did you not reflect on yourself all day?” He replied, “At first,
I thought he was just one person in the world, but I didn’t know there was another like him. I heard you say, Master: ‘Seek what is possible in your work, strive for success in your achievements
, exert little effort, and see great results—this is the way of the sage.’ But now it is not so. Those who uphold the Way have complete virtue; those with complete virtue have
complete form; those with complete form have complete spirit. Complete spirit is the way of the sage. To live and walk alongside the people without knowing where one is going
—how pure and complete! Self-interest and cunning will inevitably lead one to forget the heart of a sage. Such
a person will not do anything that is not of his will, nor will he do anything that is not of his heart. Even if the world praises him and he achieves what he desires
, he will not care; even if the world criticizes him and he loses what he desires, he will not accept it.” ” The world’s
praise and blame are of no benefit or harm; this is what is meant by a person of complete virtue! I call him a person of turbulent times.” He returned to Lu and told
Confucius. Confucius said, “He is one who falsely practices the arts of Chaos. He understands one thing, but not the other; he governs his
inner self, but not his outer self. You are surely astonished by one who understands simplicity, returns to uncarved block through non-action, embodies his nature and embraces the spirit, and thus roams the world
? Moreover, how could you and I possibly understand the arts of Chaos?”

Zhun Mang was heading east to the Great Ravine when he encountered Yuan Feng on the shore of the East Sea. Yuan Feng asked, “Where are you going?” Zhun Mang replied
, “To the Great Ravine.” Yuan Feng asked, “What for?” Zhun Mang said, “The Great Ravine is such that water poured into it is
never full, and water drawn from it is never exhausted. I will wander there!” Yuan Feng said, “Master, do you have no interest in the people with distorted eyes
? I wish to hear of the sage’s rule.” Zhun Mang said, “The sage’s rule is when officials are appointed appropriately, and those who are promoted are not lacking
in ability; when all matters are understood and their actions are carried out, their words and deeds influence the world. With a mere flick of the wrist,
people from all directions flock to him. This is what is meant by the sage’s rule.” “I wish to…” “I have heard of the virtuous man.” He said, “The virtuous man dwells without
thought, acts without worry, and does not harbor right or wrong, good or evil. He finds joy in the shared benefit of all within the four seas, and peace in their shared sustenance
. He is as distressed as an infant who has lost its mother, or as if lost on a journey. He has surplus wealth but does not know
its source, and has enough food but does not know its origin. This is the countenance of the virtuous man.” “I wish to hear of the divine man.”
He said, “The supreme god rides on light, and with his form vanishes; this is called illuminating the vast. He gives his life and exhausts his emotions, and heaven and earth rejoice
, and all things perish. All things return to their natural state; this is called the primordial chaos.”

Men Wugui and Chi Zhangman observed the army of King Wu. Chi Zhangman said, “Is it not as good as the Yu clan?
That’s why they escaped this calamity.” Men Wugui said, “Was the world governed by the Yu clan when it was peaceful and well-governed? Or did it
only become peaceful after chaos?” Chi Zhangman said, “The world’s peace and well-being is what we desire, so why should we rely on the Yu clan? The Yu
clan’s medicine was like a bald man applying medicine to a wound; when sick, he sought medical help.
A filial son would use medicine to care for his loving father, his face contorted with rage
. The sages were ashamed of this. In the age of supreme virtue, the virtuous were not valued, and the capable were not employed. The rulers were like tall branches, and the people were like wild deer. They were upright
but did not know it was righteousness; they loved each other but did not know it was benevolence; they were honest but did not know it was loyalty; they were proper but did not know it was
trustworthiness; they acted without regard for reward. Therefore, their actions left no trace, and their deeds were not passed down.”

A filial son does not flatter his parents, and a loyal minister does not fawn over his ruler; this is the highest virtue of a subject and son. If
one readily accepts what one’s parents say and does, and their actions are virtuous, then the world calls one
an unworthy son; if one readily accepts what one’s ruler says and does, and their actions are virtuous, then the world calls one an unworthy minister. But is this not necessarily true? If the world accepts what is right and what is good,
then one is not considered a flatterer! So, is it that the world is stricter with parents and more respectful with rulers? If someone is accused of being a virtuous person, they become furious
; if someone is accused of flattering, they become indignant. To be a virtuous person for life, to flatter for life, to
gather followers through embellished words—this is to have no connection between beginning and end. To wear fine clothes, adorn oneself with colorful attire, and manipulate one’s appearance to please the
world, without claiming to be a virtuous flatterer; to associate with others, to share right and wrong, without claiming to be one of the common people—this is the
height of folly. Those who know their folly are not truly folly; those who know their confusion are not without confusion. The most confused will never
understand; the most foolish will never be wise. If three people walk together and one is confused, they can still reach their destination, because the confused are
few; if two are confused, they will labor in vain, because the confused prevail. Now, with the world confused, even if I have aspirations
, I cannot obtain them. Is this not tragic? Loud words do not enter the ears of the common people, but those who break willow branches or
boast loudly laugh. Therefore, lofty words do not reach the hearts of the masses; profound words are not
uttered, because vulgar words prevail. Even with two jars of wine, one cannot reach their destination. Now, with the world confused, even if I
have aspirations, how can I obtain them? Knowing it is impossible and forcing it is another form of confusion! Therefore, it is better to let go and
not push it away. If you do not push it away, who will share your sorrow? A wicked man, if he gives birth to a child in the middle of the night, immediately takes a fire to look at it,
anxiously fearing it might resemble himself.

A hundred-year-old tree, broken into a sacrificial vessel, adorned with green and yellow patterns, lies broken in a ditch. Comparing the
broken sacrificial vessel in the ditch, there is a difference in beauty and ugliness, but both are a loss of their nature. Zhi and Zengzi, Shizi, differ in their conduct, yet
both are a loss of their nature. Moreover, there are five kinds of loss of nature: First, the five colors confuse the eyes
, making them unclear; second, the five sounds confuse the ears, making them deaf; third, the five stench suffocates the nose, confining the mind
; fourth, the five flavors cloud the mouth, making it harsh; fifth, the pursuit of pleasure and dissipation sway the mind, causing the spirit to soar
. These five are all harms to life. Yet Yang and Mozi, in
their view, have separated themselves from these constraints, believing they have attained something, which is not what I mean by attainment. Can something attained through confinement truly be considered attainment? Then, the dove
in its cage can also be considered to have attained something. Furthermore, those who indulge in sensual pleasures to quell their inner desires
, while
wearing fine hats and official robes to
restrain their outer selves, are like criminals who, despite having
tigers and leopards in their cages, still consider themselves to have succeeded.

Zhuangzi, Outer Chapters, Chapter Thirteen: The Way of Heaven

The Way of Heaven operates without accumulation, thus all things come to be; the Way of the Emperor operates without accumulation, thus the world submits; the Way of the Sage operates
without accumulation, thus the whole world submits. Those who understand Heaven, are enlightened by the Sage, and whose virtue extends to the six directions and four realms, are
themselves, in their actions, utterly still and serene! The Sage’s stillness is not that stillness is good, therefore it is stillness.
Nothing can disturb his mind, therefore he is still. Still water reflects even the finest details, level and precise, a model for great craftsmen.
Still water is clear, how much more so the spirit! The Sage’s mind is still! It is the mirror of Heaven and Earth, the mirror of all things. Emptiness,
stillness, tranquility, silence, and non-action are the balance of Heaven and Earth and the pinnacle of morality. Therefore, Emperors and Sages rest in this state. Rest leads to
emptiness, emptiness leads to fullness, fullness leads to order. Emptiness leads to stillness, stillness leads to movement, movement leads to attainment. Stillness leads to non-action, non-
action leads to responsibility. Non-action leads to contentment. Those who are content with their lot, free from worry and trouble, enjoy long lives
. For emptiness, stillness, tranquility, and non-action are the foundation of all things. Understanding this and facing south is the way of Yao as ruler;
understanding this and facing north is the way of Shun as minister. Using this principle above is the virtue of emperors and kings; using this principle below
is the way of the sage king. With this principle, one can retire and roam freely, and
even the scholars of rivers, seas, mountains, and forests will submit; with this principle, one can advance and govern the world, achieving great merit and fame, and unifying the world. Stillness leads to sagehood, action to kingship, non-action to respect, and simplicity
to a beauty unmatched by the world. Those who understand the virtues of Heaven and Earth are said to have the greatest foundation and the greatest principle,
and are in harmony with Heaven. This is how one harmonizes the world and unites people. Harmony with people is called human joy; harmony with Heaven
is called heavenly joy. Zhuangzi said, “My teacher, my teacher! He bestows all things without being harsh; his benevolence extends to all generations
without being benevolent; he is longer than the ancient times without being long-lived; he covers and sustains heaven and earth, and carves all forms without being skillful.”
This is called the music of Heaven. Therefore, it is said: He who knows the music of Heaven lives in accordance with the natural order, and dies in accordance with the transformation of things. In stillness, he
shares the virtue of Yin; in motion, he resonates with the waves of Yang. Therefore, he who knows the music of Heaven has no resentment towards Heaven, no criticism from people, no burdens from things, and no
reproach from ghosts. Therefore, it is said: In motion, he is like Heaven; in stillness, he is like Earth; with a focused mind, he rules the world; ghosts do not haunt him, his soul
is not weary; with a focused mind, all things submit. This is called the music of Heaven
, which extends emptiness and stillness to Heaven and Earth and connects with all things. The music of Heaven is the heart of the sage that nurtures the world.

The virtue of an emperor is based on Heaven and Earth, prioritizes morality, and adheres to non-action. With non-action, one
has more than enough to utilize the world; with action, one is insufficient even when serving the world. Therefore, the ancients valued non-action. When the ruler
is inactive, the subjects are also inactive, thus the subjects share the same virtue. When the subjects share the same virtue, they are not subjects. When the subjects are active
, the ruler is also active, thus the ruler and subjects share the same path. When the ruler and subjects share the same path, they are not rulers. The ruler must act without acting to utilize
the subjects, and the subjects must act to serve the world. This is the unchanging way.

Therefore, those who ruled the world in ancient times, though their wisdom encompassed heaven and earth, did not concern themselves with personal gain; though their eloquence sculpted all things,
they did not boast of their own abilities; though their skill reached the ends of the earth, they did not act for themselves. Heaven does not produce, yet all things are transformed; earth does not grow, yet all things are nurtured; the emperor does nothing, yet the
world’s achievements are accomplished. Therefore it is said: Nothing is more divine than heaven, nothing is richer than earth, nothing is greater than the emperor. Therefore it is said: The emperor
‘s virtue matches that of heaven and earth. This is the way to ride upon heaven and earth, govern all things, and utilize the people.

The root lies above, the branches below; the essence lies in the ruler, the details in the ministers. The movement of the three armies and five weapons
is the end of virtue; rewards and punishments, benefits and harms, the application of the five punishments, are the end of education; rites, laws, and regulations, the detailed comparison of criminal names,
are the end of governance; the sound of bells and drums, the appearance of feathered banners, are the end of music; weeping and mourning
, the elaborate and solemn attire, are the end of sorrow. These five ends require the movement of spirit and the activation of mind before
they can be followed. The ancients possessed these end-of-life principles, but they are not the primary considerations. The ruler precedes the ministers, the father precedes
the sons, the elder brother precedes the younger brothers, the senior precedes the juniors, the man precedes the woman, the husband precedes the wife.
The order of rank and hierarchy, of heaven and earth, is the way of things; therefore, the sages took these as their models. Heaven is high, earth is low, this is the position of the divine; spring and summer
come first, autumn and winter come last, this is the order of the four seasons; all things transform and flourish, their forms emerge, their prosperity and decline,
this is the flow of change. Even the most divine beings like Heaven and Earth have an order of rank and hierarchy; how much more so should humanity! Ancestral temples value kinship,
the court values ​​respect, communities value seniority, and conduct honors the virtuous—this is the order of the Great Way. To speak of the Way without understanding its order is to not follow
the Way. To speak of the Way without understanding its principles—where then can one find the Way?

Therefore, those who understood the Great Way in ancient times first understood Heaven, then morality; once morality
was understood, then benevolence and righteousness; once benevolence and righteousness were understood, then the proper conduct and adherence to one’s duties were considered; once the proper conduct and adherence to one’s duties were understood, then responsibility and accountability were considered;
once responsibility and accountability were understood, then self-examination and reflection were considered; once self-examination and reflection on one’s origins were understood, then right and wrong were considered; once right and wrong were understood, then rewards and punishments
were considered; once rewards and punishments were understood, the wise and the foolish were placed in their proper positions, the noble and the lowly fulfilled their roles, and the benevolent and the virtuous followed their natural inclinations. One must distinguish one’s abilities and establish one’s titles
. Using this to serve superiors, to govern inferiors, to manage things, and to cultivate oneself, one will find that wisdom and strategy are not needed, and one will surely return to Heaven
. This is called Great Peace, the ultimate state of governance. Therefore, the Book of Documents says, “There is form and name.” Form and name existed in the ancients
, but they were not the primary considerations. Those who spoke of the Great Way in ancient times could elucidate form and name after five transformations, and could
discuss rewards and punishments after nine transformations. To speak hastily of form and name is to not know its essence; to speak hastily of rewards and punishments is to not know its origin. Those who speak contrary to
reason and contradict the Way are merely subjects of governance; how can they govern others? To hastily discuss forms, names, rewards, and punishments demonstrates knowledge of
the tools of governance, but not the Way itself. This may be useful for governing the world, but it is insufficient for governing the world. This is what is called a debater, a
person of limited perspective. The ancients possessed knowledge of rites, laws, numbers, and degrees, and the detailed comparison of forms and names. This is how inferiors serve superiors, not how superiors
nurture their inferiors.

Once, Shun asked Yao, “What is the purpose of the Heavenly King?” Yao replied, “I do not neglect the helpless, nor do I
abandon the poor. I grieve for the dead, I praise children and mourn women. This is why I have such a purpose.” Shun said, “It
is beautiful, but not great enough.” Yao asked, “Then what is it?” Shun said, “Heavenly virtue brings peace,
the sun and moon shine and the four seasons proceed, like the regularity of day and night, the clouds move and the rain falls!” Yao said, “How chaotic and
disorderly! You are the embodiment of Heaven; I am the embodiment of humanity.” Heaven and Earth are what the ancients considered great, and what
the Yellow Emperor, Yao, and Shun all admired. Therefore, what did the ancient rulers of the world do? They simply followed Heaven and Earth!

Confucius hid books in the Zhou court. Zilu suggested, “I have heard that there was a man named Lao Dan who was in charge of collecting books in Zhou.
He was dismissed and returned home. If you wish to collect books, why don’t you try to go and ask him?” Confucius said, “Good.” He went to see Lao Dan, but
Lao Dan refused. So he took out twelve classics and explained them to him. Lao
Dan, agreeing with Confucius, said, “Great nonsense! I wish to hear the essence.” Confucius
said, “The essence lies in benevolence and righteousness.” Lao Dan asked, “May I ask: Are benevolence and righteousness inherent in human nature?” Confucius said, “Yes, a gentleman cannot succeed without benevolence,
nor can he live without righteousness. Benevolence and righteousness are the nature of a true person, so what is the point?” Lao Dan asked, “May I ask:
What is benevolence and righteousness?” Confucius said, “A heart that is open and compassionate, loving all without selfishness—this is the essence of benevolence and righteousness.” Lao
Dan said, “You’ve almost said that too late! To say ‘loving all without selfishness’ is to be selfish. If you, Master,
wish to ensure that the world is not without its shepherd, then heaven and earth are already constant, the sun and moon are already bright, the stars are already in
their order, birds and beasts are already in their flocks, and trees are already standing. You, Master, have already achieved this by following virtue and acting
swiftly! Why then preach benevolence and righteousness so loudly, like beating a drum to find a lost child? I think you, Master, are corrupting human nature
.”

Shi Chengqi met Laozi and asked, “I have heard that you are a sage. I have come from afar to see you
, and have traveled a hundred miles without resting. But now I see that you are not a sage. You have leftover vegetables in a small plot of land, yet you abandon your sister. How unkind
! You do not give away all the raw and cooked food before you, yet you amass wealth without limit.” Laozi remained silent. The next day, Shi Chengqi met him again
and said, “I once offended you, but now my heart is at peace. Why
is that?” Laozi said, “I consider myself to be free from the cleverness, knowledge, and sagacity of others. In the past, you called me an ox
, and I called you an ox; you called me a horse, and I called you a horse. If I truly possess the virtue, and people give me a name but I do not accept it, I will suffer
the consequences again. I accept what I have always accepted, but I do not accept what I have because of what I accept.” Shi Chengqi, like a wild goose avoiding its shadow, proceeded with the plan
and asked about self-cultivation. Lao Tzu said: “His countenance is stern, his eyes are piercing, his
forehead is wide, his mouth is stern, and his demeanor is righteous. He seems to be a horse tethered and still, yet
he moves with a firm grip, his movements are swift and decisive, he observes with discernment, he knows skill and sees the truth in the ordinary, and all others do not believe him. There is a man on the border
who is called a thief.”

Lao Tzu said: “The Dao is boundless in its vastness and inexhaustible in its minuteness, thus all things are complete. It is so vast that it encompasses everything
, so profound that it is unfathomable. Form, virtue, benevolence, and righteousness are the essence of the spirit; who but the perfected man can define them? Even if
the perfected man existed in this world, would he not be great, yet it would not be a burden? The world vie for power, yet he does not follow; he discerns
the truth and does not sway with profit; he grasps the essence of things and remains true to their origin. Therefore, he transcends heaven and earth, and abandons all things, yet his spirit
is never troubled. He understands the Dao, conforms to virtue, withdraws from benevolence and righteousness, and treats propriety and music with respect—the heart of the perfected man is thus settled
!”

What the world values ​​as the Way is books. Books are nothing but words, and words have their value. What is valued in words is meaning, and
meaning has its own underlying principles. These principles cannot be conveyed through language, yet the world values ​​written words. Although the world values ​​them
, I still do not value them, for their value is not their true value. Therefore, what can be seen is form and color; what
can be heard is name and sound. Alas! People believe that form, color, name, and sound are sufficient to grasp the essence of things. If form, color
, name, and sound are truly insufficient to grasp the essence of things, then those who know will not speak, and those who speak will not know, and how could the world possibly understand?

Duke Huan was reading in the hall, while Wheelwright Bian was carving wheels below. Bian put down his chisel and went up to Duke Huan, asking, “May I
ask, what are the words you are reading?” Duke Huan replied, “The words of the sages.” Bian asked, “Are the sages
still alive?” Duke Huan said, “They are dead.” Bian said, “Then what Your Majesty is reading is merely the dregs of the ancients
!” Duke Huan said, “I am reading, how dare a wheelwright comment! Speak if you have something to say, or die if you don’t!
” Wheelwright Bian said, “From my own experience, carving wheels, if too slow, is too smooth and not solid; if too fast, it is too difficult and doesn’t
penetrate. The right speed is achieved through the hand and the heart, beyond words, yet a principle resides within. I cannot
explain this to my son, nor can my son learn it from me. Therefore, I am seventy years old and still carving wheels. The ancients
, and those whose teachings cannot be passed down, are dead. Therefore, what Your Majesty is reading is merely the dregs of the ancients!”

Zhuangzi, Outer Chapters, Chapter 14: Heavenly Cycles

“Does Heaven move? Does Earth remain still? Do the sun and moon contend for their place? Who governs? Who upholds the order?
Who, without cause, pushes things along? Is there a mechanism that forces them to act? Is their movement unable to stop itself
? Do clouds become rain? Do rain become clouds? Who bestows this? Who, without cause, indulges in pleasure and encourages this?
The wind rises in the north, one in the west, one in the east, wandering aimlessly. Who breathes this in and out? Who, without cause, blows this away? May I
ask why?” Wu Xian said, “Come, I will
tell you. Heaven has six poles and five constants. If an emperor follows them, there will be order; if he goes against them, there will be misfortune. When the affairs of the Nine Luo Rivers are well-governed and virtuous
, they shine upon the earth below, and the world reveres them. This is called the Supreme Emperor.”

Shang Dazai Dang asked Zhuangzi about benevolence. Zhuangzi said, “Tigers and wolves are benevolent.”
Dang asked, “What do you mean?” Zhuangzi said, “The affection between father and son, how can that be unbenevolent?” Dang said, “Please tell me about ultimate benevolence.” Zhuangzi said:
“The most benevolent have no personal ties.” The Grand Steward said, “I have heard that without kinship, there is no love; without love, there is no filial piety. Is
it acceptable to say that the most benevolent are not filial?” Zhuangzi said, “No, the most benevolent are indeed supreme, and filial piety is certainly insufficient to describe them.
This is not a statement about excessive filial piety, but rather a statement about insufficient filial piety. When a traveler travels south to Ying, he faces north but does not see Mount Ming
. Why is this? Because he is far away. Therefore, it is said: It is easy to be respectful and filial, but difficult to be loving and filial; it
is easy to be loving and filial, but difficult to forget one’s parents; it is easy to forget one’s parents, but difficult to make one’s parents forget oneself; it is easy to make one’s parents forget oneself, but difficult to forget the world;
it is easy to forget the world, but difficult to make the world forget oneself. If one leaves virtue behind like Yao and Shun and does not pursue it,
yet benefits befall ten thousand generations, unknown to the world, how can one simply sigh and speak of benevolence and filial piety? Filial piety, brotherly love, benevolence, righteousness, loyalty, trustworthiness,
integrity, and incorruptibility are all things to strive for in order to cultivate virtue, and are not worth mentioning. Therefore, it is said: The most noble are those with national titles; the most wealthy are those with national wealth
; the most desirable are those with fame. Therefore, the Way is unchanging.”

Beimen Cheng asked the Yellow Emperor, “Your Majesty, you played the music of Xianchi in the wilderness of Dongting. At first, I was frightened when I heard it, then I grew
weary, and finally I was bewildered. I was lost in thought and could not find peace.” The Emperor said, “You are probably right
! I played it with the help of people, consulted with Heaven, practiced it with propriety and righteousness, and established it with the Great Purity. The ultimate music first
responds to human affairs, follows the principles of Heaven, practices the Five Virtues, and responds to nature. Then it harmonizes the four seasons and brings
great harmony to all things. The four seasons rise and fall, and all things follow their natural cycle.” One flourishes, one declines; the principles of literature and martial arts are established. One is clear
, one is turbid; yin and yang are in harmony, their brilliance and sound flow. When hibernating insects begin to stir, I startle them with thunder. Their end has no tail, their beginning
has no head. One dies, one lives; one collapses, one rises; their constant cycle is endless, yet they cannot be waited for. You are therefore afraid. I
then play the harmony of yin and yang, and illuminate it with the brightness of the sun and moon. Its sound can be short or long, soft or hard, its changes
are uniform, never adhering to any fixed pattern. In valleys, it fills valleys; in pits, it fills pits. The muddy paths
guard the spirits, using things as their measure. Its sound is melodious, its name is lofty and bright. Therefore, ghosts and spirits guard its hidden places, and the sun, moon, and stars
follow their cycles. I stop it at the finite, and let it flow without end. You wish to ponder it but cannot know it, you look at it
but cannot see it, you pursue it but cannot reach it. Suddenly, I stand on the path of the four voids, leaning against a withered paulownia tree and chant:
‘The eye can see as little as it desires, and the strength can pursue as much as it desires; I cannot reach it, alas!’ Its form is filled with emptiness,
even meandering. Because it meanders, it is listless. I then play the music of non-slackness, and tune it with the natural order.
Thus it is like a chaotic, tangled mass, a forest of joy without form, spreading without swaying, dark and silent. Moving without direction,
dwelling in the deep and mysterious, some call it death, some call it life; some call it reality, some call it glory. Its movements are scattered and wandering,
not adhering to a constant sound. The world doubts it, and seeks the wisdom of the sages. ” A sage is one who understands the true nature of things and fulfills their destiny. The secrets of Heaven are not
revealed, yet all five senses are present
. This is called Heavenly Music, unspoken yet expressed in the heart. Therefore, the Yan clan composed a hymn: ‘Hearing it, one cannot hear its sound; seeing it, one cannot see its form; it fills Heaven and Earth, encompassing the six directions.’ You wish to hear it but cannot
reach it, hence your confusion. Music begins with fear, and fear leads to misfortune; I then follow it with indolence, and indolence leads to escape
; it ends in confusion, and confusion leads to foolishness; foolishness leads to the Way, and the Way can be carried along with it.”

Confucius traveled west to Wei. Yan Yuan asked Shi Jin, “What do you think of your conduct, Master?” Shi Jin replied,
“Alas! You will be impoverished!” Yan Yuan asked, “Why?” Shi Jin said, ”
Before straw dogs are displayed, they are placed in a basket, covered with embroidered cloth, and the officiant prepares them with solemnity. But once they are displayed, passersby trample on
their heads and backs, and those who are hungry take them to cook. When they are about to be taken again, they are placed in a basket, covered with embroidered cloth, and people
sleep and play beneath them. They cannot dream and must frequently doze off. Now, you, Master, also take straw dogs that the former kings have already displayed, and gather
your disciples to sleep and play beneath them. Therefore, you cut down trees…” Song, having lost its footsteps in Wei, and impoverished by Shang and Zhou, was this not a dream
? Besieged between Chen and Cai, without fire or food for seven days, life and death side by side, was this not a misfortune?
For traveling by water is best done by boat, and by land by cart. To try to push a boat across land, which is perfectly suited for water, will lead to
an endless cycle of travel. Has not history been marked by water and land? Were Zhou and Lu not governed by boats and carts? To attempt to travel from Zhou to Lu is like pushing
a boat across land! Laboring in vain, one will surely suffer misfortune. They do not understand the boundless transmission, responding to things without… The poor are
also poor. And have you not seen the well sweeper? When pulled, it bends; when released, it rises. It is pulled by people,
not the one pulling people. Therefore, it bends and rises without offending anyone. Therefore, the rites, righteousness, and laws of the Three Sovereigns and Five Emperors did not pride themselves
on uniformity but on order. Therefore, the rites, righteousness, and laws of the Three Sovereigns and Five Emperors are like pears,
oranges, and pomelos! Their tastes are opposite, yet all are palatable. Therefore, rites, righteousness, and laws change with the times
. Now, let’s take the character 囗 (replace “援” with “犭”). If a monkey were dressed in the robes of the Duke of Zhou, it would surely tear
and gnaw at them until they were completely gone, only then would it be satisfied. Observing the differences between ancient and modern times
is like observing the difference between a monkey and the Duke of Zhou. Therefore, when Xi Shi had a heart ailment and frowned in her village, the ugly women there saw her and thought it beautiful
, so they went home and also clutched their hearts and frowned in their village. The rich people in the village, seeing this, firmly shut their doors and refused to come out; the poor people, seeing this,
took their wives and children and fled. They knew that frowning was beautiful, but they did not know why frowning was beautiful. Alas, how impoverished the Master was
!

Confucius, at the age of fifty-one, had not yet heard of the Way, so he went south to Pei to see Laozi. Laozi said, “Have you come
? I have heard that you are a wise man from the north! Have you also attained the Way?” Confucius said, “I have not.” Laozi
said, “Where do you seek it?” He said, “I have sought it in the principles of measurement, for five years I have not attained it.”
Laozi said, “Where do you seek it again?” He said, “I have sought it in the principles of Yin and Yang, for twelve years I have not
attained it.” Laozi said, “Indeed, if the Way could be offered, then everyone would offer it to their ruler; if the Way could be
shared, then everyone would share it with their relatives; if the Way could be told to others, then everyone would tell their brothers;
if the Way could be given to others, then everyone would give it to their children and grandchildren. However, there is no other reason why this is impossible: There is no master within, so it does not cease;
there is no righteousness without, so it does not proceed. That which comes from within does not receive from without, and the sage does not go forth; that which comes from without
has no master within, and the sage does not go forth.” Do not conceal. Fame is a public good, and should not be taken in excess. Benevolence and righteousness
are the temporary refuge of the former kings, suitable only for a short stay. Encountering them only leads to excessive blame. The sages of old borrowed the path of benevolence and sought refuge
in righteousness, to roam freely in the realm of leisure, to eat in the fields of simplicity, and to stand in the garden of non-lending. Leisure is non-action
; simplicity is easy to sustain; non-lending is non-exertion. The ancients called this the journey of seeking truth. Those who consider wealth as right
cannot relinquish their official rank; those who consider prominence as right cannot relinquish their fame. Those who cling to power cannot share it with others; they tremble when they hold it
, and grieve when they relinquish it, and they have no discernment to see what they cannot stop. This is Heaven’s punishment of the people. Resentment, gratitude
, taking, giving, remonstrance, teaching, and life and death are the eight instruments of righteousness, which can only be used by those who follow the great changes without obliteration
. Therefore it is said: Righteousness is righteousness. Those who think otherwise will not have the gates of Heaven opened.

Confucius met Laozi and spoke of benevolence and righteousness. Laozi said, “If chaff were scattered and blinded, the four directions of heaven and earth would be reversed
; if mosquitoes and horseflies bit one’s skin, one
would be sleepless all night. Benevolence and righteousness are cruel and infuriating, causing great turmoil. You, my lord, would ensure that the world does not lose its simplicity,
and you too would be free to move like the wind, and establish yourself with virtue! Why then do you act so arrogantly, like someone carrying a drum and searching for a lost son
? A swan does not become white by bathing every day, nor does a crow become black by dyeing itself every day. The simplicity of black and white is insufficient for debate; the
concept of reputation is insufficient for understanding. When a spring dries up, fish are stranded on land, wetting each other with their saliva
, but it would be better to forget each other in the rivers and lakes.”

Confucius returned from meeting Laozi and remained silent for three days. His disciples asked, “Master, what did you intend to discuss with Laozi
?” Confucius replied, “I have just seen a dragon. A dragon, when united, forms a body; when dispersed, it forms patterns. It rides on
clouds and is nourished by yin and yang. My mouth is open but I cannot speak.
What could I possibly ask of Laozi?” Zigong said, “Then are there people
who dwell like corpses yet appear like dragons, who roar like thunder yet remain silent, whose actions are like heaven and earth? May I also be able to observe them?
” He then presented himself to Laozi in the voice of Confucius. Lao Dan, about to respond arrogantly, said softly, “My lifespan is drawing to a close;
what will you say to admonish me?” Zigong replied, “The Three Sovereigns and Five Emperors ruled the world differently,
yet their reputations were the same. Why do you alone consider them not sages?” Lao Dan said, “Young man, advance a little! What makes you
say they were different?” Zigong answered, “Yao passed the throne to Shun, and Shun passed it to Yu. Yu used force, while Tang used military force. King Wen obeyed King Zhou
but dared not rebel, while King Wu rebelled against King Zhou but refused to obey. Therefore, we say they were different.” Lao Dan said, “Young man, advance a little.
Let me tell you about the rule of the Three Sovereigns and Five Emperors: The Yellow Emperor ruled the world by uniting the people’s hearts. Even when a relative died, the people did not
weep, and the people did not condemn him. Yao ruled the world by making the people’s hearts close. Even when a relative was killed, the people did not condemn him
.” ” When Yu ruled the world, he made the people’s hearts vie for power. A pregnant woman gives birth after ten months, and the child can speak after five months .
Before a child even reaches infancy and begins to speak, premature death begins. Yu’s rule changed the people’s hearts; people had wills, and soldiers
followed orders. Killing thieves was not considered killing. He established ‘the world’ based on race. Therefore, the world was greatly alarmed, and Confucianism and Mohism arose
. Their actions were initially orderly, but what can women say now? I tell you: The rule of the Three Sovereigns and Five Emperors,
though called ‘rule,’ was the most chaotic. The Three Sovereigns’ wisdom defied the brightness of the sun and moon, clashed with the essence of mountains and rivers,
and disrupted the order of the four seasons. Their wisdom was worse than that of a scorpion’s tail or a wild beast, unable to find peace in their own nature
, yet they still considered themselves sages. Is this not shameful? How shameless they are!” Zigong stood there, uneasy.

Confucius said to Laozi, “ I have studied the Six Classics—the *Book of Poetry*, the *Book of Documents*, the *Book of Rites*, the *Book of Music*, the *Book of Changes*, and the *Spring and Autumn Annals*—for a long time,
but who truly understands their meaning? Yet, considering the seventy-two treacherous rulers, I discussed the ways of the former kings and clarified the traces of Zhou and Shao, but not a single ruler could use my knowledge. How difficult it is to persuade people! Is it that the Way
is so difficult to understand?” Laozi replied, “Fortunately, you have not encountered a ruler who governs the world well! The Six Classics
are merely the traces left by the former kings; how can they be the means to trace? What you speak of now is still trace. Traces are where one walks, but are traces
truly the means to trace? The appearance of white…” “Seeing
, the pupils do not move, yet they are transformed by the wind; insects, the male chirps upwind, the female responds downwind, and thus they are transformed by the wind. Each species has its own male and female
, therefore they are transformed by the wind. Nature cannot be changed, destiny cannot be altered, time cannot be stopped, the Way cannot be blocked. If one attains the Way
, there is no reason why it is impossible; if one loses it, there is no reason why it is possible.” Confucius, within three months, saw him again and said, ”
I have attained it. Crows and magpies are young, fish are foaming at the mouth, the smallest things are transformed, there is a younger brother and the older brother is crying. For a long time, I have not
helped them transform into human beings! If I have not helped them transform into human beings, how can I transform them?” Laozi said, “Yes, I have attained it!”

Zhuangzi, Outer Chapters, Chapter Fifteen: Deliberate Intention

Deliberately pursuing lofty ideals, detaching oneself from worldly customs, engaging in lofty discussions and slander—this is merely arrogance. This is
the taste of those who dwell in the mountains and valleys, not of this world, those who wither and die in the abyss. Speaking of benevolence, righteousness, loyalty, trustworthiness, respect, frugality, humility— this is merely self-cultivation.
This is the taste of those who live in peaceful times, those who teach, those who wander and study. Speaking of great achievements, establishing great fame, treating rulers and
ministers with respect, rectifying superiors and inferiors—this is merely governance. This is the taste of those who serve in the court, those who respect their ruler and strengthen their nation, those who strive for merit and control
. Living in marshes and lakes, dwelling in tranquility, fishing in seclusion—this is merely inaction. This is the taste of those who live by rivers and seas,
those who shun the world, those who enjoy leisure. Breathing deeply, exhaling the old and inhaling the new, stretching like a bear and extending like a bird—this is merely for longevity. This is the taste of
those who practice Daoist exercises, those who nourish their bodies, those who aspire to the longevity of Peng Zu .
If one attains loftiness without deliberate effort, cultivates oneself without benevolence and righteousness, governs without seeking fame or
fortune, finds tranquility without rivers and seas, and lives long without practicing Taoism, then there is nothing one will forget, and nothing one will lack. In a state of serene boundlessness, all beauty arises from within. This is
the way of Heaven and Earth, and the virtue of the sage.

Therefore it is said: Tranquility and stillness, emptiness and inaction, this is the balance of Heaven and Earth and the essence of morality. Therefore it is said:
When the sage is at peace, he is at ease. Ease leads to tranquility. Tranquility and tranquility prevent worries from entering and evil
influences from assailing him; thus his virtue is complete and his spirit is not diminished. Therefore it is said: The sage’s life is in accordance with the workings of Heaven; his death is in accordance with the transformation of things
. In stillness, he shares the virtue of Yin; in movement, he resonates with the waves of Yang. He does not seek blessings first, nor does he initiate calamities. He responds only when moved,
acts only when compelled, and rises only when there is no other choice. He abandons knowledge and preconceived notions, and follows the principles of Heaven. Therefore, he is free from natural disasters, burdened by material possessions
, blamed by people, and condemned by ghosts. His life is like floating, his death like rest. He does not think, he does not plan ahead. He shines without brilliance
, he is trustworthy without expectation. He sleeps without dreams, he wakes without worries. His spirit is pure, his soul is undiminished. Emptiness
and tranquility are in harmony with the virtue of Heaven. Therefore it is said: Sorrow and joy are deviations from virtue; delight and anger are excesses of the Way;
likes and dislikes are losses of virtue. Thus, a heart free from sorrow and joy is the ultimate virtue; unchanging and steadfast is the ultimate stillness;
free from all antagonism is the ultimate emptiness; free from interaction with things is the ultimate tranquility; free from all opposition is the ultimate purity.
Therefore it is said: Physical exertion without rest leads to exhaustion; mental exertion without ceasing leads to fatigue; fatigue leads to depletion. The nature of water is that
it is clear when undisturbed and calm when still; if stagnant and stagnant, it cannot be clear; this is the image of Heavenly virtue. Therefore it is said: Pure and
unmixed, still and unchanging, tranquil and inactive, moving in accordance with Heaven’s will—this is the way to nourish the spirit.

Those who possess the sword of Gan Yue, he sheath and hide it, daring not to use it, for it is the ultimate treasure. Its spirit flows in
all directions, reaching the heavens above and coiling on the earth below, nurturing all things, beyond description, its name is the same as
the Emperor. The way of purity and simplicity is to be guarded only by the spirit. Guard it without losing it, and you will become one with the spirit. The mastery of this oneness aligns with the
natural order. There is a saying: “The common people value profit, the honest value reputation, the virtuous value ambition, and the sage values ​​essence.”
Therefore, simplicity means being unmixed with anything; purity means not diminishing one’s spirit. One who can embody pure simplicity
is called a True Person.

Zhuangzi, Outer Chapters, Chapter Sixteen: Cultivating One’s Nature

To cultivate one’s nature through popular learning in order to return to its original state; to indulge in worldly desires through popular thought in order to attain enlightenment: this is called the ignorance of
the people.

Those who governed in ancient times nurtured knowledge with tranquility. Born without the capacity for knowledge, they nurtured tranquility with knowledge. Knowledge and tranquility
mutually nourished each other, and harmony and reason arose from their nature. Virtue is harmony; the Way is reason. Virtue encompasses all, this is benevolence; the Way is without exception, this is righteousness;
when righteousness is clear, all things are close, this is loyalty; when the mind is pure and genuine, reflecting one’s true feelings, this is joy; when faith is practiced,
conforming to the body and following the established order, this is propriety. When propriety and music are universally practiced, the world will be in chaos. If others are upright and conceal their own virtue, virtue
will not overstep its bounds. If they overstep their bounds, things will inevitably lose their nature. The ancients, living in a state of chaos, attained a state of detachment within the world
. At that time, Yin and Yang were in harmony, spirits did not disturb, the four seasons were in season, all things were unharmed, and all living beings did not die young
. Although people possessed knowledge, they had no use for it; this is called the ultimate unity. At that time, nothing was done, and everything was naturally so.

When virtue declined, and Suiren and Fuxi began to rule the world, there was harmony but not unity. When virtue declined further, and
Shennong and Huangdi began to rule the world, there was peace but not harmony. When virtue declined further, and Tang and Yu began to rule the world
, they promoted the flow of governance and civilization, destroying simplicity and honesty, abandoning the Way for good, and acting with dangerous virtue, thus abandoning their true nature and following their hearts
. Heart and mind, knowing and understanding, were insufficient to stabilize the world, so they added literature and broadened their knowledge. Literature extinguished substance
, and broadened knowledge drowned the heart, then the people began to be confused and disordered, unable to return to their original nature. From this perspective, the world has lost
the Way, and the Way has lost the world; the world and the Way have mutually destroyed each other. How can those who embody the Way rise in the world, and how can the world rise in the Way
? Since the Way cannot rise in the world, and the world cannot rise in the Way, even if the sage is not in the mountains and forests, his virtue
is hidden. Because it is hidden, he does not hide himself. The so-called hermits of old were not those who hid themselves from the world, nor those who kept silent
, nor those who concealed their knowledge;
rather, it was a matter of greatly misfortune. When their time was right and they were widely influential, they left no trace; when their time was wrong and they were greatly impoverished, they remained deeply rooted and patiently awaited their fate: this was the way to preserve oneself
. Those who preserved themselves in ancient times did not use eloquence to embellish their knowledge, nor did they use their knowledge to explore the world, nor did they use their knowledge to exhaust their virtue. They remained steadfast in
their place and returned to their true nature. What more could they do? The Way is not something to be taken lightly, nor is virtue something to be understood lightly. Small understanding harms virtue, and
small actions harm the Way. Therefore, it is said: “Simply rectify yourself.” To find joy in completeness is to achieve one’s ambition.

The ancients’ concept of “achieving success” did not refer to high rank and official titles, but rather to finding joy in things that did not enhance one’s happiness. Today, the concept of “achieving success”
refers to high rank and official titles. High rank
and official titles are not one’s destiny; they are merely possessions that come and go as they please. Once they are possessions, their arrival cannot be stopped, nor can their departure be prevented. Therefore, one should not indulge in high rank and official titles, nor follow the customs of poverty and hardship
. The joy of such possessions is the same, hence there is no worry. Now, if these possessions are taken away, there is no joy. From this perspective, even if there is joy, it is never without its
excesses. Therefore, it is said: those who lose themselves in material possessions and their nature in the ways of the world are called people who have turned things upside down.

Zhuangzi, Outer Chapters, Chapter Seventeen: Autumn Floods

When autumn floods arrive, all rivers flow into the Yellow River. The current is so vast that
between the two banks, one cannot distinguish between cattle and horses. Thereupon, the River God was overjoyed, believing all the beauty of the world to be
his. He traveled eastward with the current until he reached the North Sea. Looking eastward, he could not see the end of the water. Then the River God turned
his face, looked at the vast ocean, and sighed, “There is a saying: ‘Having heard a hundred things, one thinks oneself superior to all
.’ This is what I mean. Moreover, I have heard of those who belittle Confucius’s knowledge and disregard Boyi’s righteousness, and at first I did not believe it.
Now, seeing your boundless wisdom, I would have been in grave danger if I had not come to your door, and I would have been a laughingstock among those of great learning.
” The North Sea God said, “A frog in a well cannot be told about the sea, for it is confined by its narrow view; a summer insect cannot be told about
ice, for it is bound by its limited time; a narrow-minded person cannot be told about the Way, for he is bound by his teachings. Now you have emerged from the cliff…”
Looking upon the vast ocean, I realize your ugliness; only then can I discuss profound principles with you. Of all the waters under heaven, none is greater than the sea:
all rivers flow into it, yet it never overflows; its outlet flows into it, yet it never empties; spring and autumn
are unchanging, and it remains unaffected by floods or droughts. Its flow, surpassing that of rivers, is immeasurable. Yet I have never boasted of this
, for I compare myself to heaven and earth, receiving the essence of yin and
yang. In the universe, I am like a small stone or a small piece of wood on a great mountain. Since I am small in comparison, why should I boast? Considering the four seas within the universe, they are not
like… (the character above “田” with “田田” inside). Is the void in the great marshland? Is
China, within the seas, not like rice in the granary?
The number of things is called ten thousand, yet man occupies only one; man dies across the nine provinces, where grain is produced, where boats and carts travel,
man occupies only one. In comparison to all things, is it not like the hair on a horse’s body? The Five Emperors’ connection, the Three
Kings’ contention, the worries of the benevolent, the labors of the capable—all this is it! Boyi declined it as a name, Confucius
spoke of it as erudition. This self-aggrandizement, is it not like your previous self-aggrandizement of water?

The River God said, “Then is it acceptable for me to regard the vastness of Heaven and Earth as the minuscule detail?” The North Sea God replied, “No. Things are infinite in quantity, time without end, division without constancy, and beginning and end without reason. Therefore, great wisdom observes both near and far, thus seeing the small
without being lacking, and the large without being abundant: knowing the infinite quantity. Witnessing the present, thus seeing the distant without being confused, and grasping without being bewildered
: knowing time without end. Observing fullness and emptiness, thus gaining without joy, losing without sorrow
: knowing the impermanence of division. Understanding the clear path, thus living without rejoicing, dying without calamity: knowing the impermanence of beginning and end
. Considering what people know, it is less than what they do not know; the time of their birth, it is less than the time before birth; using
the smallest to try to explore the greatest realm, they are thus confused and unable to find their way. From this perspective, how can one
know that a tiny speck can determine the finest detail, or that Heaven and Earth can explore the greatest realm!”

The River God said, “Those who discuss this in the world all say, ‘The most refined has no form, the most vast cannot be contained.’ Is this true
?” The North Sea God replied, “Those who look at the large from the small cannot fully comprehend it, and those who look at the small from the large cannot understand it. The refined
is the minute of the small; the vast is the abundant of the large; hence the difference. This is the nature of things. The refined and the coarse are defined by form
; the formless cannot be divided by numbers; the inexhaustible cannot be bound by numbers. What can be discussed in words
is the coarse aspect of things; what can be grasped by thought is the refined aspect of things; what cannot be discussed in words is what can be grasped by thought.” Those who cannot
discern the essence will not concern themselves with the fine or coarse. Therefore, the conduct of a great person is as follows: They do not harm others, nor do they bestow
excessive favors; they act not for profit, nor do they despise servants; they do not contend for wealth, nor do they excessively refuse to share; they do not borrow tasks from others, nor do they excessively rely on their own labor
, nor do they despise corruption; their actions differ from common customs, yet they do not excessively avoid differences; they act in accordance with the majority, yet they do not despise flattery; worldly rank and emolument
are not enough to motivate them, nor are punishments enough to disgrace them; they know that right and wrong cannot be clearly distinguished, and that the small and the large cannot be easily discerned
. It is said: ‘The Way is unheard of, the highest virtue is unattainable, the great person has no self.’ This is the ultimate in restraint.”

The River God said, “Whether it is outside or inside things, how can one determine whether something is noble or base? How can one determine whether something is small or large?”
“Beihai Ruo said: ‘From the perspective of the Dao, things have no inherent value; from the perspective of things themselves, they are valued by themselves and despised by others; from the
perspective of common customs, value is not determined by oneself. From the perspective of difference, if we consider what is large as large, then all things are large; if we
consider what is small as small, then all things are small. Knowing that heaven and earth are but a meter, and that a hair is
but a mountain, then the difference is clear. From the perspective of function, if we consider what we have as possessing, then all things have it;
if we consider what we lack as lacking, then all things lack it. Knowing that east and west are opposites and cannot be without each other, then the
division of function is determined. From the perspective of purpose, if we consider what is naturally so, then all things are not so; if we consider what is not so
, then all things are not so. Knowing that Yao and Jie naturally disagreed with each other, then purpose and conduct are clear. In the past, Yao and
Shun yielded the throne and became emperors; Zhi and Kuai yielded the throne and their relationship ended; Tang and Wu fought for power and became kings; Bai Gong fought for power and his dynasty was destroyed.'” From this perspective,
the etiquette of yielding and arguing, the actions of Yao and Jie, are matters of rank and status, and cannot be taken as constant. A ramshackle can breach a city wall but
cannot block a hole, indicating different tools; a fine steed can gallop a thousand miles in a day, yet is not as good at catching mice as a raccoon
, indicating different skills; an owl can catch fleas at night and observe the smallest details, but by day
it can see nothing but mountains and hills, indicating different natures. Therefore, it is said: “To learn from right and not wrong, to learn
from order and not chaos?” This does not understand the principles of heaven and earth, and the nature of all things. It is like learning from heaven but not earth, from yin
but not yang—its impracticality is clear! Yet, to continue speaking of this is either foolishness or falsehood! Emperors abdicated different times, and three
dynasties succeeded different rulers. Those who deviated from the times and went against the customs were called usurpers; those who followed the times and customs were called righteous
followers. Silent River God, how could you know the distinctions between noble and lowly, between large and small families!

The River God said, “Then what should I do? What should I not do? If I accept or reject, what will become of me?”
The North Sea God said, “From the perspective of the Dao, what is noble and what is lowly? This is called reversal. To be unrestrained in one’s will is greatly contrary to the Dao
. What is little and what is much? This is called giving and receiving. To act without any fixed purpose is contrary to the Dao. Be solemn like a ruler of a country, who has
no selfish virtues; be dignified like a sacrifice to the altar of the gods of the land, who has no selfish blessings; be boundless like the endless expanse of the four directions, who
has no boundaries.” Embracing all things, which can support its wings? This is called without direction. All things are equal, which is short and which is long?
The Way has no beginning or end, things have life and death, yet it does not rely on its own completion. One is empty, one is full, yet it is not confined to any particular form. Years cannot be counted
, time cannot be stopped. Decrease and waxing, fullness and emptiness, have an end and a beginning. This is why we speak of the great principles and discuss the laws of all things
. The birth of things is like a sudden rush, like a galloping horse. There is no movement without change, no time without shifting. Why act, why not
act? For it will naturally transform itself.

The River God asked, “Then what is so valuable about the Way?” The North Sea God replied, “Those who understand the Way are necessarily enlightened by reason; those who understand
reason are necessarily wise in applying power; those wise in applying power will not let things harm them. The one of supreme virtue cannot be scorched by fire, drowned by water
, harmed by heat or cold, or attacked by birds or beasts. This does not mean they are indifferent to these things, but rather that they are discerning about safety and danger, at peace with misfortune and
fortune, and careful in their actions, so that nothing can harm them. Therefore, it is said: ‘Heaven is within, man is without, virtue resides in Heaven.
‘ Knowing the actions of Heaven and man, one is rooted in Heaven, positioned in attainment, hesitating and yielding, returning to the essential and speaking to the ultimate.” The River God asked,
“What is Heaven? What is man?” The North Sea God replied, “Cattle and horses have four legs; this is Heaven. To have a horse’s head pierced and
a cow’s nose pierced is man. Therefore, it is said: ‘Do not let man destroy Heaven, do not let intention destroy life, do not let gain lead to fame. Carefully
guard and do not lose; this is called returning to one’s true nature.'”

Kui pitied the snake, the snake
pitied the wind, the wind pitied the eyes, and the eyes pitied the heart. Kui said to the snake, “I can only walk with one foot
, I have no choice but to move. Now you have ten thousand feet, what can you do
?” The snake said, “No. Have you not seen the spit? When it spits, the large ones are like pearls, the small ones are like
mist, and the mixed ones are countless. Now I move my heavenly mechanism, but I do not know why.”
The snake said to the snake, “I can only walk with many feet, but I cannot keep up with you who have no feet, why is that?” The snake said
, “How can the workings of heaven be changed? What use are my feet?” The snake said to the wind, “If I move my
spine and ribs, it will be similar.” “Now you rise majestically from the North Sea and plunge majestically into the South Sea, yet seem to
vanish without a trace. Why is this?” The wind replied, “Yes, I do rise majestically from the North Sea and plunge into the South Sea, yet
you can defeat me, and I
can also defeat you. However, only I can break large trees and blow down towering houses.” Therefore, the inability of many small forces to defeat others is considered a great victory.
Only a sage can achieve such a great victory.

Confucius was traveling in Kuang when the people of Song surrounded him several times, yet his playing and singing continued uninterrupted. Zilu entered to see him and asked, “Why are you
so entertained, Master?” Confucius replied, “Come, let me tell you. I have long avoided poverty, yet I cannot escape it; it is fate
. I have long sought success, yet I have not succeeded; it is the times. During the reigns of Yao and Shun, there were no people in the world who possessed wisdom; this was not due to their understanding of the times. During
the reigns of Jie and Zhou, there were no people with wisdom; this was not due to their lack of understanding. It was simply the natural order of the times. Those who do not avoid dragons in water possess
the courage of fishermen; those who do not avoid rhinoceroses and tigers on land possess the courage
of hunters; those who face death as if it were life when blades are drawn before them possess the courage of martyrs; those who know that poverty is predestined, and success is timely, and who do not fear great calamities possess the courage of sages
. You, settle down! My fate is now in control!” Not long after, a soldier about to be armored stepped forward and said, “I thought it was
Yang Hu, so I surrounded him; now that is not the case, please allow me to leave.”

Gongsun Long asked Wei Mou, “In my youth, I studied the ways of the former kings;
as I grew older, I became clear about the practice of benevolence and righteousness. I understood the unity of opposites, the distinction between hard and white; the truth and falsehood, the possibility and the impossibility; I was perplexed by the knowledge of a hundred schools of thought, and exhausted the debates of many mouths: I thought I had reached
the pinnacle of understanding. Now, I have heard the words of
Zhuangzi, and I am utterly bewildered. I wonder if my argument is insufficient, or if my knowledge is inferior? Now I have no way to express my opinion, may I ask for your guidance?” Gongsun Mou sighed deeply, looked up at
the sky and laughed, saying, “Have you not heard of the frog in the well? It said to the turtle of the Eastern Sea
: ‘How happy I am! I leap and bound on the well’s edge
, and rest on the crumbling cliff. When I plunge into the water, it reaches my armpits and chin; when I wade in the mud, it submerges my feet and feet.’
” The crab and the tadpole, none can compare to me. Moreover, possessing the water of a single ravine, and enjoying the pleasure of crossing a well, this is truly the ultimate. Why don’t you come and see for yourself sometime? The turtle of the Eastern Sea, before its
left foot entered , had already become entangled in its right knee. So it hesitated and retreated, telling the sea: ‘A thousand miles is not enough to describe its vastness; a thousand fathoms is not enough to fathom its depth. In the time of Yu, there were nine floods in ten years, yet the water did not increase ; in the time of Tang, there were seven droughts in eight years, yet the cliffs did not diminish. That which does not change with time, nor advance or retreat with quantity, this is also the great joy of the Eastern Sea.’ Then it crossed the well… The frog in the well, hearing this, was startled and bewildered. Moreover, to desire to understand Zhuangzi’s words, without knowing the true meaning of right and wrong, is like asking a mosquito to carry a mountain or a giant to cross a river—it is utterly incapable. Furthermore, those who, without understanding the profound meaning of discourse, seek only temporary gain, are they not like the frog in the well? And those who are about to ascend to the Great Emperor from the Yellow Springs… “Neither south nor north, it opens up in all directions, sinking into the unpredictable; neither east nor west, it begins in the darkness and returns to the great void. You, however, meticulously seek it out, striving to understand it, trying to argue it , which is like trying to see the sky through a pipe or pointing at the ground with an awl—is this not too narrow-minded? Go away! Have you not heard of the young man from Shouling who went to Handan to study? He did not acquire the skills of the state, nor did he learn his proper way of doing things; he could only crawl back home. Now , if you do not leave, you will forget your past and lose your profession.” Gongsun Long’s mouth opened but did not close, his tongue rose but did not fall, and he fled.

Zhuangzi was fishing in the Pu River. The King of Chu sent two high officials ahead of him, saying, “We wish to entrust you with the affairs of our realm!”
Zhuangzi, holding his fishing rod, did not even turn around, and said, “I have heard that Chu has a divine tortoise, which has been dead for three thousand years. The king keeps it in a
box in the ancestral temple. Would this tortoise rather be dead, leaving its bones to be revered, or alive, dragging its tail in the mud?
” The two officials said, “It would be better to be alive, dragging its tail in the mud.” Zhuangzi said, “Go then! I will drag my tail in the mud
.”

When Huizi became prime minister of Liang, Zhuangzi went to see him. Someone told Huizi, “Zhuangzi has come, intending to replace you as prime minister.”
Huizi was terrified and searched the entire kingdom for three days and three nights. Zhuangzi went to see him and said, “In the south there is a bird called
列列 (pronounced yuán1) 列 (
pronounced chu2). Do you know it? This yuán1chu2 originates from the South Sea and flies
to the North Sea. It will not perch except on the parasol tree, it will not eat except the fruit of the bamboo, and it will not drink except from the sweet spring. Once, an owl caught a rotten rat, and yuán1chu2
passed by, looked up at it, and said, ‘Hah!’ Now you want to use your kingdom of Liang to
scare me?”

Zhuangzi and Huizi were strolling on the bridge over the Hao River. Zhuangzi said, “
The fish are swimming about so freely; that is the joy of the fish.” Huizi said, “You are not a fish
, how do you know the joy of the fish?” Zhuangzi said, “You are not me, how do you know that I don’t know the joy of the fish?” Huizi said
, “I am not you, so I certainly don’t know you; you are certainly not a fish, so it’s perfectly understandable that you don’t know the joy of the fish!” Zhuangzi said
, “Let’s get to the point. When you said, ‘How do you know the joy of the fish?’ you already knew that I knew it, yet you asked me
. I know it from the Hao River.”

Chapter 18, “Supreme Happiness,” from the Outer Chapters of the Zhuangzi

Is there such a thing as ultimate joy in the world? Is there such a thing as a means to survive? Now, what should we do? What should we rely on
? What should we avoid? What should we go to? What should we pursue? What should we dislike? What the world reveres is wealth, nobility, longevity, and
good fortune; what it delights in is physical comfort, rich food
, fine clothes, beautiful sights, and pleasant sounds; what it despises is poverty, lowliness, premature death , and a wicked life; what
it suffers from is the inability to find physical comfort, rich food, fine clothes, beautiful sights, and pleasant sounds. If these are not available, there is great worry and fear; how foolish is such a person! The wealthy toil and labor, accumulating wealth but unable to fully enjoy it
; their lives are also devoid of worldly
desires! The noble ponder day and night, deliberating over right and wrong; their lives are also detached from worldly concerns! Human beings are born with sorrow. The long-lived […], enduring prolonged sorrow without
dying—what suffering! Their lives are also far removed from worldly desires! The martyr’s actions, though virtuous for the world, are insufficient to save his own life.
I do not know whether this virtue is truly virtuous or truly wicked. If it is considered virtuous, it is insufficient to save one’s life; if it is considered wicked
, it is sufficient to save lives. Therefore, it is said, “If loyal advice is not heeded, remain silent and do not argue.” Thus, Wu Zixu argued, resulting in
his mutilation; without arguing, his name would not have been established. Is there truly virtuous conduct or
not? Now, regarding the actions and pleasures of the common people, I do not know whether their pleasure is truly joyful or not. I observe the pleasures of the common people; those who gather in groups,
seemingly reluctantly, all claim to be happy
. I neither find joy nor displeasure in them. Is there truly joy or not? I find true joy in inaction, yet it is
also what the common people greatly suffer from. Therefore, it is said, “The greatest joy is no joy, the greatest praise is no praise.” The right and wrong of the world are indeed uncertain
. However, inaction can determine right and wrong. The greatest joy in life lies in non-action. Try to put it this way:
Heaven is clear through non-action, Earth is tranquil through non-action. Therefore, when these two non-actions combine, all things are born. Vast and boundless
, yet without origin! Vast and boundless, yet without form! All things, in their proper roles, arise from non-action.
Therefore it is said: “Heaven and Earth act without acting, yet nothing is left undone.” Who among man can attain non-action?

When Zhuangzi’s wife died, Huizi went to offer condolences. Zhuangzi, however, was sitting with his
legs spread wide, drumming on a basin and singing. Huizi said, “When you live with others, your eldest son, your parents, and then you yourself die, it would be enough not to cry. But to drum on a basin and sing, is that not going too
far?” Zhuangzi replied, “No. When she first died, how could I alone not feel sorrow? But if we examine her beginnings, she was originally without life; not
only without life, but also without form; not only without form, but also without breath. Mingled in the vast emptiness, she transformed and gained breath
, breath transformed and gained form, form transformed and gained life. Now she has transformed again and died. This is like the cycle of the four seasons
. People are peacefully resting in their grand houses, while I [unclear]
follow and weep, thinking myself ignorant of fate, so I stopped.”

Zhili Shu and Huajie Shu observed the scenery at Mingbo Hill, Kunlun Void, the resting place of the Yellow Emperor. Suddenly, a willow sprouted
on his left elbow, and he looked displeased. Zhili Shu asked, “Do you dislike it?” Huajie Shu replied, ”
No, why should I dislike it! Life is merely a borrowed thing. That which is borrowed to live is but dust and grime. Life and death are like day and night.
Moreover, you and I have observed the transformations, and these transformations have reached me; why should I dislike it!”

When Zhuangzi went to Chu, he saw an empty skull, its
shape clearly visible. He used a horsewhip to strike it, and asked
, “Master, did you lose your senses and do this because you were greedy for life? Or did you commit a crime that led to the downfall of your state and the execution of the axe? Or did
you do something wicked, leaving shame upon your parents, wife, and children? Or did you
suffer from cold and hunger? Or is this simply a consequence of your passing?” Having finished speaking, he took the skull, used it as a pillow, and lay down.
In the middle of the night, the skull appeared to Zhuangzi in a dream and said, “Your words sound like those of a debater. What you all say are burdens of the living;
death is free from these. Would you like to hear about death?” Zhuangzi replied, “Yes.” The skull said, “In death,
there is no ruler above, no subjects below, and no seasons. One simply takes the heavens and earth as spring and autumn. Even the pleasures of ruling as a king
cannot surpass this.” Zhuangzi did not believe it and said, “I will have the God of Destiny restore your form, give you your bones, flesh, and
skin, and bring you back to your parents, wife, children, neighbors, and acquaintances. Would you want that?” The skull frowned deeply and said,
“How could I abandon the pleasures of ruling as a king to return to the toil of the human world!”

When Yan Hui went east to Qi, Confucius looked worried. Zigong rose from his seat and asked, “May I ask, Master
, why do you look worried when Hui went east to Qi?” Confucius replied, “Excellent question. Guanzi once said something that I
greatly admired: ‘A small vessel cannot hold a large load, and a short rope cannot draw water from a deep place.’ This is because
destiny has its own course and form its own purpose, which cannot be altered or added to. I fear that Hui will discuss the ways of Yao, Shun, and the Yellow Emperor with the Duke of Qi, and also quote Suiren and Shennong. He will seek the truth within himself and find it unsuccessful. If
he cannot find it, he will be confused
, and confusion leads to death.” And is it not you who have heard this? Long ago, a seabird landed on the outskirts of Lu. The Duke of Lu, in his entourage, offered it a feast in the temple
, playing the Nine Shao music and preparing a grand sacrifice. The bird became dizzy and sorrowful, daring not to eat a single morsel or
drink a single cup, and died after three days. This is feeding a bird with one’s own resources, not feeding a bird with the resources of a bird.
Those who truly feed birds should let them roost in deep forests, roam on altars and land, float on rivers and lakes, feed them on loaches and
minnows, let them settle wherever they are in formation, and dwell in a meandering manner. It is only human speech that is unpleasant to hear; why should you care about such things as [unintelligible characters]?
(o2) For what reason! The music of Xianchi Jiushao, played in the wilderness of Dongting, caused birds to fly, beasts to run
, and fish to dive. People, upon hearing it, turned to watch. Fish live in water, while people
die in water. They must be different, for their likes and dislikes differ. Therefore, the ancient sages did not standardize their abilities or their deeds. Names
cease to reflect reality, and meaning is established appropriately; this is what is meant by achieving harmony and upholding blessings.

Liezi was traveling and eating on the road when he saw a hundred-year-old skull. The skull, covered in drooping hair,
pointed at it and said, “Only you and I know that we have never died, nor have we ever been born. Are you truly nourished?
Am I truly happy?” There are many kinds of creatures. When they get water, they continue to grow. When they have water and soil
, they become the skin of frogs. When they grow on hills, they become hill shoes. When hill shoes find shelter, they become crow feet
. The roots of crow feet become grubs, and their leaves become butterflies. The butterflies then transform into insects, living under the stove,
their shape like a molting insect, called a myna. The myna becomes a bird after a thousand days, called Ganyugu. The foam from Ganyugu becomes Simi, and Simi
becomes vinegar. Yi Lu is born from vinegar, Huang Mou (left “cart” right “brother” pronounced kuang4)
is born from Jiu You, Mao Rui is born from rotten Mou (“irrigate” replaced by “insect” pronounced quan2
), Yang Xi is compared to Bu Mou (top “bamboo”, middle “ten days”, bottom “child” pronounced sun3), Jiu Zhu
gives birth to Qing Ning, Qing Ning gives birth to Cheng, Cheng gives birth to horse, horse gives birth to man, man then enters into the machine. All things come from the machine
, all things enter into the machine.

Chapter 19, “Reaching Life,” from the Outer Chapters of the Zhuangzi

Those who understand the essence of life do not engage in what life cannot provide; those who understand the essence of destiny do not engage in what knowledge cannot control
. Nourishing the body must begin with material things, yet there are those who have abundant material things but whose body is not nourished. To have life, one must first be inseparable from the body,
yet there are those who, without the body’s separation, die. Life’s arrival cannot be refused, its departure cannot be stopped. Alas! People of the world believe that
nourishing the body is sufficient to sustain life, but if nourishing the body is truly insufficient to sustain life, then what is the point of the world? Even if it is insufficient,
it is still necessary to do it, and one cannot avoid doing it! Those who wish to be free from the body should abandon the world. Abandoning the world means being unburdened;
being unburdened means being at peace; being at peace means being reborn; being reborn is almost certain! What is there to abandon in worldly affairs, and what is there to abandon in life
? Abandoning affairs means the body is not weary; abandoning life means the essence is not depleted. When the body is whole and the essence is restored, one becomes one with Heaven. Heaven and Earth
are the parents of all things. When they unite, they form a body; when they disperse, they form a beginning. When the body and essence are not depleted, this is called the ability to move. Refined and
exquisite, it then reflects the heavens.

Liezi asked Guan Yin, “The perfect man moves silently without hindrance, treads on fire without feeling hot, and walks above all things without
trembling. How does he achieve this?” Guan Yin replied, “This is due to the preservation of pure qi, not to cleverness or recklessness
. Let me tell you. All things with appearance, sound, and color are things. How can things be far apart? What is there to distinguish them from one
another? It is merely color. Thus, things are created without form and cease to be transformed. Those who attain this and understand it thoroughly
, how can things cease to exist? They will dwell in the state of non-excess, hide in the boundless order, and roam freely
at the beginning and end of all things. They unify their nature, nourish their qi, harmonize their virtue, and thus understand the creation of all things. Those who are like this
, their heavenly protection is complete, their spirit is without flaw, how can things enter them! Even a drunkard falling from a carriage, though fast, will not die.” “His bones
and joints are the same as others, yet his actions and harms differ from others; his spirit is complete. He is unaware of riding, unaware of falling;
fear of death and life does not enter his heart. Therefore, he is unaware of things,
not of them. Peter is completely devoted to wine and yet he is
like this; how much more so if he is completely devoted to Heaven? The sage is hidden in Heaven, therefore none can harm him. The avenger does not break
the sword; even the vengeful do not resent the falling tiles, thus the world is at peace. Therefore, there is no chaos of war, no
punishment of killing, because of this way. He does not open the Heaven of man, but opens the Heaven of Heaven. He who opens Heaven is born of virtue; he who opens man is
born of thieves. He is not weary of Heaven, nor does he neglect man; the people are almost guided by his truth.”

Confucius was traveling to Chu. Emerging from a forest, he saw a hunchbacked man catching cicadas, as if he were still picking them up. Confucius said, “Are you skillful
? Do you have a method?” The man replied, “I have a method. In the fifth or sixth month, if I can stack two balls without them falling, the loss is only a tiny amount
; if I can stack three without them falling, the loss is only one-tenth; if I can stack five without them falling, it’s as if I’m still picking them up. When I position myself,
I am as if I’m stuck in a tree stump; when I hold my arm, I am as if it were a withered branch. Though the world is vast and all things are numerous, I only
know the cicada’s wing. I do not turn or tilt, nor would I exchange the cicada’s wing for anything else. How could I not succeed?” Confucius turned to his disciples and said
, “When one’s will is undivided, it is concentrated in the spirit. Is this not what the hunchbacked old man meant?”

Yan Yuan asked Confucius, “I once crossed a deep abyss, and the ferryman steered the boat with divine skill. I asked him,
‘Can one learn to steer a boat?’ He replied, ‘Yes. Skilled swimmers can often learn. But the unskilled man, he has never even seen a boat before
, yet he steers it.’ I asked him, but he did not tell me. May I ask what he means?” Confucius said, “Skilled swimmers
can often learn because they forget the water; but the unskilled man, who has never seen a boat before, steers it as if it were a mountain,
and the boat as a footshoe, as if he were a cart. He would turn back all directions before him, unable to enter, too tired to go anywhere!
He who uses a tile to pour water is skillful, he who uses a hook is hesitant, he who uses gold is foolish
. Their skill is the same, but if they are proud of it, they value external things. Those who value external things are clumsy inside.”

When Tian Kaizhi met Duke Wei of Zhou, Duke Wei said, “I have heard that Zhu Shen is a student, and you associate with Zhu Shen. What
have you heard of this?” Tian Kaizhi replied, “I, Kaizhi, serve at
the gate with a bamboo stalk. What have I heard of this from you, Master?” Duke Wei said, “Tianzi, do not be modest. I would like to hear it.” Kaizhi
said, “I have heard that you, Master, said: ‘Those who are good at nourishing life are like shepherds, watching the sheep and whipping them accordingly.'”
Duke Wei asked, “What do you mean?” Tian Kai replied, “In Lu, there was a man named Shan Bao who lived in a cave and drank only water,
not sharing his wealth with the people. Even at seventy, he still had the appearance of an infant. Unfortunately, he encountered a hungry tiger, who killed and ate him
. There was also a man named Zhang Yi, who was from a wealthy family and had many followers. At forty, he died of an internal heat disease. Bao
nourished his inner self, but the tiger ate his outer self; Yi nourished his outer self, but the disease attacked his inner self. These two men did not follow suit
.” Confucius said, “Do not enter and hide; do not leave and be exposed. Stand tall in the center. If you attain these three, your
fame will surely reach its peak. Those who fear the road, even if ten kill one, will warn fathers, sons, and brothers against venturing out. They will only dare to go out when they have a large army
. Is this not wise? People fear what is right in front of them, in their beds and at mealtimes, yet they do not take heed of it
. This is a fault!”

Zhu Zongren Xuanduan, speaking to a pig in its cage, said, “Why do you fear death? I will confine
you for three months, for ten days of fasting, and for three days of purification. I will lay you on a white thatch,
placing you on a carved sacrificial altar. Would you do it?” The pig, however, advised, “It would be better to feed you chaff and dregs and
confine you in a cage.” He, however, advised himself, “If I could live with the honor of high office, and die on a shackled coffin
,
I would do it.” He advised the pig to leave, but advised himself to take it. What is the difference between him and the pig
?

Duke Huan was hunting in the marshland, with Guan Zhong as his charioteer. He saw a ghost. The Duke touched Guan Zhong’s hand and asked, “Uncle Zhong, what did you see?”
Guan Zhong replied, “I saw nothing.” The Duke returned home, became ill, and did not leave his residence for several days. A prince from Qi told Ao
, “Your Excellency is harming yourself; how could a ghost harm you! Anger
, if it dissipates and does not return, it becomes insufficient; if it rises but does not descend, it makes one prone to anger; if it descends but does not rise, it makes
one prone to forgetfulness; if it neither rises nor falls, it affects the body and heart, causing illness.” Duke Huan asked, “Then are there ghosts?”
“Yes,” he said. Shen Youlu. The stove has a bun. The troublesome soil indoors is covered by thunder; under the northeast
It’s twice as big as the salmon (the upper part is “dragon” and the lower part is “worm” sound long 2); it jumps to the northwest. If it is the case
, then the 囗 (left “氵” sound “right” sound yi4) Yang is located. There is an elephant in the water, a mouth in the hills
(“shan” in the upper part and “xin” in the lower part is pronounced shen1), a kui in the mountains, a hesitation in the wilds, and a snake in the lake
. The Duke said, “May I ask how the snake is lying down?” The prince said: “The snake is as big as a hub
and as long as a shaft. It is dressed in purple and has a red crown.” It is also an evil thing, and when it hears the sound of thunder and chariots, it will hold its head and stand upright. see
Those who are almost domineering. ” Duke Huan said with a smile
: “This is what I have seen. “So I sat with him dressed and dressed, and he didn’t know the disease was gone all day long
. Also.

Ji (偗子) was raising fighting cocks for the king. After ten days,
he asked, “Are the cocks ready?” The king replied, “Not yet, they are still arrogant and conceited.” Ten days later, he asked again, and the king said, ”
Not yet, they still respond to the shadows.” Ten days later, he asked again, and the king said, “Not yet, they still glare fiercely and are full of arrogance.” Ten days later, he
asked again, and the king said, “Almost there! Although the cocks still crow, they no longer change their demeanor; they look like wooden cocks. Their virtue is complete
. No other cocks dare to challenge them; they all run away.”

Confucius observed the Lüliang River, where the water was thirty ren deep and the current stretched for forty li, a place where
even turtles, alligators, fish, and soft-shelled turtles could not swim. He saw a man swimming in the water and thought he was suffering and about to die. He ordered his disciples to swim alongside him to rescue him. After several hundred paces
, the man emerged, his hair disheveled, singing, and swimming at the bottom of the pond. Confucius followed him and asked, “I thought you were a ghost, but upon closer inspection,
you are a man. May I ask: Is there a way to tread water?” The man replied, “No, I have no way. I begin with what is natural, grow with my
nature, and am completed by fate. I enter with the current and exit with the gushing water, following the way of the water without selfishness. This is why
I tread water.” Confucius said, “What do you mean by ‘beginning with what is natural, growing with my nature, and being completed by fate’?” The man replied, “I was born
on a hill and am at peace on a hill, that is natural; I grew up by the water and am at peace by the water, that is my nature; I do not know why I am as I am,
that is fate.”

Zi Qing carved a wooden sculptor’s seal (the character “遽” is replaced by “钅” instead of “辶,” pronounced juu4). When the seal was finished,
those who saw it were astonished, as if by ghosts or gods. The Marquis of Lu saw it and asked, “What skill did you use to make it?” Zi Qing replied, “I am a
craftsman; what skill do I possess? However, there is one thing: when I am about to make a juu4, I never dare to waste my energy
. I must first purify my mind and calm my spirit. For three days, I dare not think of rewards or honors; for five days, I dare not think of praise or blame,
skill or clumsiness; for seven days, I completely forget that I have four limbs and a physical body. At that time, there is no public court. My skill is focused
, and my external appearance disappears. Only then do I enter the mountains and forests to observe the nature and form of the body. When I reach this state, I complete the juu4, and then
I add my hand to it. Otherwise, I stop. Thus, I unite with Heaven; is this not the reason why the vessel seems divine?”

Dongye Ji was presented to Duke Zhuang as a charioteer. His movements were perfectly measured, and his turns were perfectly aligned. Duke Zhuang thought
his skill was exceptional. He then ordered Ji to perform a hundred horse-riding maneuvers, from which Ji returned. Yan He encountered Ji and entered to see him, saying, “Ji’s horse is about to break down.” The Duke remained silent.
Shortly after, the horse indeed broke down and returned. The Duke asked, “How did you know?” Ji replied, “The horse’s strength was exhausted, yet it still pleaded
, hence the saying ‘break down.'”

The character 囗 (pronounced chui2, with 亻 replacing 目) rotates and covers the compass, pointing to
the transformation of things without being judged by the mind; thus, the mind is unified and unfettered. Forgetting the feet, the shoes are comfortable; forgetting the belt, the belt
is comfortable; knowing and forgetting right and wrong, the mind is comfortable; not changing internally, not following externally, the affairs are comfortable; beginning with
comfort and never being uncomfortable, is the comfort of forgetting comfort.

A man named Sun Xiu came to Bian Qingzi’s door and said, “If I am not seen in my hometown, it is considered uncultivated; if I
am not seen in times of trouble, it is considered cowardly. However, my fields are not thriving, and my service to my lord is not timely. I am a guest in my village, and I am banished to the prefecture.
What fault do I have with Heaven? Why have I encountered this fate?” Bian Qingzi replied, “Have you not heard of the way of the perfect man? He
forgets his liver and gall, abandons his ears and eyes, wanders aimlessly beyond the dust and grime, and roams freely in the realm of non-action. This is
called acting without relying on one’s own abilities, and leading without dominating. Now you adorn yourself with knowledge to frighten the foolish, and cultivate yourself to enlighten others
, shining brightly as if revealing the sun and moon. You have been able to preserve your body and all nine orifices,
and you are fortunate enough not to die prematurely from deafness, blindness, lameness, or other disabilities, and to be among the masses. Why should you have time to complain about Heaven? Go now!” Sun
Qingzi left, and Bian Qingzi entered. After sitting for a while, he looked up at the sky and sighed. The disciple asked, “Why do you sigh, sir?”
Bianzi replied, “When Xiu came earlier, I told him about the virtues of a sage, but I feared that he would be startled and become confused.”
The disciple said, “No. If Sun Tzu’s words are right and yours are wrong, then he cannot be misled
; if Sun Tzu’s words are wrong and yours are right, then he has already come here misled, so what crime is there in that?” Bianzi
said, “No. Once upon a time, a bird landed on the outskirts of Lu. The ruler of Lu was pleased and prepared a grand feast for it, playing
the Nine Shao music to entertain it. The bird then became worried, sad, and dizzy, and dared not eat or drink. This is what is meant by feeding a bird
with one’s own resources. If one were to feed a bird with the resources of a bird, one should let it roost in deep forests, float on rivers and lakes, and feed it with coarse food, then it would be peaceful and content
. Now, Xiu, you are enlightening a person of limited knowledge. If I tell him about the virtues of a sage
, it is like carrying a cart and horses, and playing bells and drums. How could it not be alarmed
?”

Zhuangzi, Outer Chapters, Chapter 20: Mountain Trees

Zhuangzi was traveling in the mountains when he saw a large tree with lush branches and leaves. Woodcutters stopped beside it but did not cut down the branches. When asked
why, they replied, “It is useless.” Zhuangzi said, “This tree, because it is useless, has lived out its natural lifespan.” Zhuangzi
then left the mountains and stayed at the home of an old friend. His friend was delighted and ordered his servant to kill a goose and cook it. The young man asked, ”
One of them can crow, and the other cannot. Which should I kill?” The master replied, “Kill the one that cannot crow.” The next day
, a disciple asked Zhuangzi, “Yesterday, the trees in the mountains, being useless, lived out their natural lifespan; today, the master’s
goose, being useless, has died. Where will you go, sir?” Zhuangzi laughed and said, “I will dwell between usefulness and uselessness
. Being between usefulness and uselessness is like being something else, yet not quite, and thus I cannot escape being burdened. But if one rides on the path of morality and roams freely , it
is different. Without praise or blame, like a dragon or a snake, one changes with the times, never insisting on one thing. One goes up and down, taking harmony as
the measure, roaming freely among the ancestors of all things. One is a thing of things, yet not a thing of things; how can one be burdened? This is
the law of Shennong and Huangdi. But the nature of all things, the transmission of human relationships, is not so: unity leads to separation, success to destruction
, integrity to setbacks, honor to criticism, action to loss, virtue to scheming, and vice to deception. How can one be certain of anything
? Alas! Disciple, remember this: only the realm of morality and righteousness remains!”

Shi Nanzi met with the Marquis of Lu, who looked worried. Shi Nanzi asked, “Why do you look worried, Your Majesty?”
The Marquis replied, “I study the ways of the former kings and carry on the work of the former rulers; I respect ghosts and honor the virtuous, practicing these virtues closely and without
separation for even a moment. Yet I cannot escape trouble, and that is why I am worried.” Shi Nanzi said, “Your Majesty’s methods for eliminating trouble are shallow
! Even the fox and leopard, dwelling in the mountains and forests, hiding in caves, are tranquil; they move at night and live by day, being cautious; even when
hungry and thirsty, they still venture out to the rivers and lakes to seek food, being secure. Yet they still cannot escape
the dangers of snares and traps. What crime have you committed?” “Ah! Its skin is the cause of its calamity. Is the state of Lu not your skin? I wish
you would cut off your body and remove your skin, cleanse your heart and rid yourself of desires, and roam freely in the wilderness. In the south of Yue there is a city called Jiande
. Its people are foolish and simple, with little selfishness and few desires; they know how to create but not how to hoard, they give without expecting anything in return; they do not know
where righteousness leads, nor where propriety dictates. They act wildly and recklessly, yet they stray from the right path. Their lives are joyful, their deaths
are worthy of burial. I wish you would leave your country and abandon your customs, to follow the Way.” The ruler said, “That path is long and dangerous,
and there is also a river…” “I have no boat or carriage to climb the mountain, what should I do?” The Master of the City of Souths said, “Your Majesty has no arrogant form, no place to stay;
I will provide you with a carriage.” The ruler said, “The road there is secluded and deserted; who will be my neighbor? I have no provisions, no
food; how can I reach it?” The Master of the City of Souths said, “Reduce your expenses and lessen your desires; though you have no provisions, you will be
content. You may cross the river and float on the sea; you will see its edge but not its banks, and the further you go, the less you know where it ends. Those who saw
you off will all turn back from the edge. From there, you will be far away! Therefore, those who have others are burdened, and those who have others are worried.” Therefore, Yao was not
a person, nor did he appear to exist in the eyes of others. I wish to remove your burdens and worries, and alone wander with the Way in
the land of Great Mo. Imagine crossing a river in a small boat; if an empty boat comes and bumps into it, even
a person with a wicked heart will not be angry. If there is someone on board, they will call out to him. If he calls once and receives no answer
, if he calls twice and receives no answer, then if he calls a third time, he will surely be met with an angry shout. Before, he was not angry, but now he is; before,
he was vain, but now he is full of truth. If a person can empty himself and wander in the world, who can harm him?

Bei Gong She levied taxes for Duke Ling of Wei to build a bell and an altar outside the city gate. The altar was completed in three months
. Prince Qingji saw this and asked, “What method did you use to set this up?” She replied, “I dared not set
anything up for even a single moment. I heard it said, ‘After carving and polishing, return to simplicity.’ Let them be ignorant and unassuming.
Let them gather and disperse, welcoming and sending off. Do not forbid those who come, do not stop those who go. Follow their strengths and weaknesses
, let them exhaust themselves. Therefore, the taxes are levied morning and evening without the slightest disturbance, let alone those on the main road!”

Confucius was besieged between Chen and Cai, and went without food for seven days. Duke Ren went to offer his condolences and asked, “Did you almost die
?” Confucius replied, “Yes.” “Do you fear death?” Confucius replied, “Yes.” Ren said, “I once spoke of the way to avoid death
. In the Eastern Sea there is a bird called Yi Dai. This bird is clumsy
and seems incapable; it flies by clinging to things, and perches on its side;
it dares not advance first, nor retreat last; it dares not taste food first, but always takes the last bite. Therefore, its ranks are not obstructed
, and outsiders cannot harm it, thus avoiding calamity. Straight trees are felled first, and sweet wells dry up first. You, Yi Dai, adorn your
knowledge to astonish the foolish, and cultivate yourself…” “With the bright radical (氵 on the left and 于 on the right), shining as clearly as the sun and moon
, one cannot escape [the consequences]. I once heard a great man say: ‘Those who boast of their achievements have no merit; those who achieve merit fall;
those who gain fame suffer.’ Who can relinquish merit and fame and return them to the people? The Way flows without dwelling in obscurity, it is practiced without seeking recognition;
pure and constant, it is akin to madness; cutting off traces and abandoning power, it does not seek merit or fame. Therefore, it has no responsibility towards others, and others have no
responsibility towards it. The perfect man has not heard this; why are you happy?” Confucius said, “Excellent!” He withdrew from his
friends and disciples, fled to the great marshland, wearing coarse clothes and eating coarse grains. He did not disturb the flocks of beasts, nor did he disrupt the flight of birds. Even the birds and beasts
did not dislike him, let alone humans!

Confucius asked Zisang, “I was twice expelled from Lu,
felled trees in Song, had my tracks erased in Wei, suffered hardship in Shang and Zhou, and was besieged between Chen and Cai. I have suffered these many misfortunes, and my
close friends have become increasingly distant, my followers increasingly scattered. Why is this?” Zisang replied, “Have you not heard of
the story of Lin Hui abandoning a thousand pieces of gold and carrying an infant on his back? Some might say, ‘Was it for the sake of the cloth? The infant’s cloth is scarce;
was it for the sake of the burden? The infant’s burden is heavy.’ He abandoned a thousand pieces of gold and carried an infant on his back .” “Why is that?” Lin Hui
said, “They are united by profit, while this is united by fate. Those who unite by profit will abandon each other when driven to despair or by misfortune;
those who are united by fate will seek each other in despair or by misfortune. The difference between seeking each other and abandoning each other is vast
. Moreover, the friendship of gentlemen is as bland as water, while the friendship of petty men is as sweet as wine. Gentlemen are close through blandness, while petty men are estranged through sweetness. Those who unite without cause
will separate without cause.” Confucius said, “I respectfully understand your instruction!” Xu Xingxiang pretended to return home, abandoning his studies and discarding his books
. His disciples had no way to reach him, but his love for him only increased. Another day, Sang Hu said, “When Shun was about to die,
Zhen Ling Yu said, ‘Be careful! Nothing is better than following the natural order, and nothing is better than following the natural order.’ Following the natural order prevents separation, and following the natural order prevents
labor. Without separation and labor, one does not need to seek form to fulfill one’s desires. Without seeking form to fulfill one’s desires, one does not need external things.'”

Zhuangzi wore patched coarse cloth and fastened his shoes
before passing the King of Wei. The King of Wei asked, “Why do you look so weary, sir?” Zhuangzi replied, “I am poor, not
weary. A scholar who possesses virtue but cannot practice it is weary; wearing tattered clothes and worn shoes is poverty, not wearyness. This is what is meant by
being out of step with the times. Has Your Majesty not seen the soaring ape? When it finds a nanmu or yuzhang tree, it gathers its branches and grows among them
, even Yi and Peng Meng cannot look it down. But when it finds itself among jujube, thorn, and trifoliate orange, it walks precariously, looking sideways, trembling and trembling.
This is not because its muscles and bones have become stiff and inflexible, but because of the unfavorable circumstances, it cannot fully display its abilities. Now,
living amidst a chaotic and corrupt ruler, how can one expect to be without weary? This is a testament to the tragedy of Bi Gan having his heart cut out!”

Confucius, impoverished between Chen and Cai, went seven days without cooked food. Leaning on a withered tree branch to the left and striking a withered twig to
the right, he sang the *Yan Shi Feng* (a type of folk song). He had the form but not the rhythm, the sound but not the pentatonic scale. The sound of the wood and the human voice resonated deeply with
the human heart. Yan Hui, with folded hands, turned his gaze and observed him. Confucius feared that Hui would expand his own ambitions and create greatness, and that his love for himself would lead to sorrow
. He said, “Hui, it is easy not to accept loss from Heaven, but difficult not to accept gain from others. There is no beginning without an end; man and Heaven
are one. Who are the singers of today?” Hui asked, “May I ask what it is easy not to accept loss from Heaven?” Confucius replied, “
Hunger, thirst, cold, heat, poverty, and shackles are the workings of Heaven and Earth, the flow of things; it means that we perish together with them
. As a subject, one dares not abandon them. If the way of a subject is like this, how much more so how should one deal with Heaven?” “
What do you mean by not accepting gain from others?” Confucius said, “Initially, one’s influence extends in all directions, and rank and emoluments arrive without end. What
benefits others bring is not one’s own; one’s destiny lies elsewhere. ” “A gentleman does not steal, a virtuous person does not pilfer;
why should I take it? Therefore it is said: No bird knows better than the emu;
it does not look where its eyes should be, and even if it lands on something, it abandons it and runs away. It fears humans and attacks them. Thus, the state
survives!” “What is meant by ‘without beginning but without end’?” Confucius said: ”
That which transforms all things without knowing their cycle, how can it know its end? How can it know its beginning? It simply waits for it.” “What is meant by ‘Man and Heaven
are one’?” Confucius said: “Man is Heaven; having Heaven is also Heaven. Man’s inability to possess Heaven is his nature
. The sage peacefully embodies the essence of Heaven and passes away!”

Zhuangzi was wandering in the enclosure of Diaoling when he saw a strange magpie coming from the south. Its wingspan was seven feet, and its eyes were as large as an inch.
It touched Zhuangzi’s forehead and then landed in a chestnut grove. Zhuangzi said, “What kind of bird is this? Its wings are so wide it cannot fly away, and its eyes are so large it cannot see
.” He hobbled down, took a slingshot, and tried to keep it there. He then saw a
cicada enjoying the beautiful shade, forgetting itself. A mantis, holding a shawl, pounced on it, forgetting its own prey upon seeing the gain. The strange magpie followed, also
seeking profit, forgetting its own nature upon seeing the gain. Zhuangzi was startled and said, “Alas! Things are inherently interdependent; two kinds of things attract each other.” He
threw away his slingshot and ran away. A forester chased after him and scolded him. Zhuangzi returned home and did not go to his courtyard for three days. Lin Qie then asked, ”
Master, why have you been so disrespectful all this time?” Zhuang Zhou replied, “I have been preoccupied with my form and forgotten myself, and while observing the muddy water, I have become lost
in the clear pool. Moreover, I have heard you say, ‘When you enter a place, follow its customs.’ Now, I wander in the carved hill and forget
myself, a strange magpie touches my forehead, and while wandering in the chestnut forest, I forget my true self. The forest foresters of the chestnut forest consider me a threat, and that is why I have been disrespectful
.”

Yangzi, on his way to Song, stayed at an inn. The innkeeper had two concubines, one beautiful and one ugly. The ugly
one was valued, while the beautiful one was despised. Yangzi asked why, and the innkeeper’s servant replied, “The beautiful one is beautiful because she is, I do not know
her beauty; the ugly one is ugly because she is, I do not know her ugliness.” Yangzi said, “My disciple, remember this: Practice virtue
and abandon self-righteousness; where will you go without being loved?”

Zhuangzi, Outer Chapters, Chapter 21: Tian Zifang

Tian Zifang sat in attendance at Marquis Wen of Wei, repeatedly mentioning the craftsman (囗工). Marquis Wen asked,
“Is Xi Gong your teacher?” Zi Fang replied, “No,
he is a man from Wu Ze’s village. Wu Ze praises him because he is worthy of praise.” Marquis Wen asked, “Then you have no teacher?” Zi Fang replied,
“Yes.” Marquis Wen asked, “Who is your teacher?” Zi Fang replied, “Dong Guo Shunzi.” Marquis Wen asked,
“Then why have you never praised him?” Zi Fang replied, “He is a genuine person. He has a human appearance but
a heavenly heart, he is adaptable yet retains his true nature, pure yet tolerant. When things are without principle, he uses his upright countenance to enlighten them, thus dispelling people’s anxieties.
How can Wu Ze be worthy of praise?” After Zi Fang left, Marquis Wen was greatly surprised and remained silent all day. He summoned his ministers who had stood before him and said
, “How far you have come! A gentleman of complete virtue! At first, I thought you reached the pinnacle of wisdom and benevolent conduct. But when I heard
of Zi Fang’s teacher, I felt my body crumble and I wanted to stop moving, my mouth shut and I wanted to remain silent. What I have learned is but a mere embankment!
Wei is truly a burden to me!”

Wen Boxuezi went to Qi and stayed in Lu. A man from Lu requested an audience with him, but Wen Boxuezi said, “I cannot.
I have heard that the gentlemen of the Central Plains are well-versed in propriety and righteousness but ignorant of understanding human nature. I do not wish to see them.” Upon reaching Qi,
he returned and stayed in Lu again, whereupon the same man again requested an audience. Wen Boxuezi said, “They wanted to see me before, and now they want to see
me again; they must have something to offer me.” He went out to see the guest, and upon returning, he sighed. The next day, he saw the guest again and sighed once more.
His servant asked, “Every time you see a guest, you sigh upon entering. Why is that?” He replied, “I have already told you:
the people of the Central Plains are well-versed in propriety and righteousness but ignorant of understanding human nature. Those who saw me before were always so orderly and disciplined
, their demeanor as graceful as a dragon or a tiger. Their admonitions were like those of a son, their guidance like that of a father; that is why I sigh.
” Confucius saw him but said nothing. Zilu said, “My lord, you have long wished to see Wen Boxuezi. Why do you not speak of it upon seeing him
?” Confucius replied, “A man like him, whose wisdom is evident even in his presence, cannot be contained by words alone!
”

Yan Hui asked Confucius, “When the Master walks, I walk; when the Master runs, I run;
when the Master gallops, I gallop. When the Master runs so fast he leaves everyone else in the dust, I, Hui, am left staring in disbelief!” Confucius asked, “Hui, what do you mean?” Yan Hui replied, “When the Master
walks, I walk; when the Master speaks, I speak; when the Master runs, I run; when the Master argues, I argue; when the Master gallops
, I gallop; when the Master speaks of the Way, I speak of the Way. But when the Master runs so fast he leaves everyone else in the dust,
I, Hui, am staring in disbelief. The Master is trustworthy without words, all-encompassing without comparison, and the people flock before him without any tools, yet I do not know why.” Confucius
said, “Alas! How can we not examine this? The greatest sorrow is the death of the heart; physical death is secondary. The sun rises in the east
and sets in the west, and all things are subject to its influence. ” Those with eyes and toes await this before they can succeed. To go out means to live
, to enter means to die. All things are like this; they depend on something to die, they depend on something to live. I received its form,
but did not transform, awaiting its end. I move in accordance with things, day and night without ceasing, yet I know not its end. I am imbued with its form,
knowing fate but unable to foresee its future. On this day, Qiu… I
have spent my whole life with you, yet I have lost you; is this not sorrowful? You are probably attached to what I have attached. It is already gone
, yet you seek it as if it were still there, like seeking a horse in a marketplace. I am convinced, but you have greatly forgotten; you are convinced, but I have
greatly forgotten. However, what is there to worry about? Though you have forgotten me, there are things I will not forget.”

Confucius met Laozi. Laozi had just bathed and was drying his hair, appearing almost supernatural. Confucius waited for him
. After a short while, Confucius said, “Am I dizzy? Is it really so? Just now, you looked like a withered tree,
as if you had abandoned someone and stood alone.” Laozi said, “I wandered my mind in the beginning of things.” Confucius asked,
“What do you mean?” Laozi replied, “My mind is troubled and cannot know, my mouth is closed and cannot speak. Let me explain to you
: The ultimate Yin is solemn and still, the ultimate Yang is radiant and bright. The solemnity arises from Heaven, the radiance from Earth. The two interact
and harmonize, and things are born. Some record this, but no one can see its form. The waxing and waning fill the void, one darkness and one light, the day changes and the month transforms
, the day does something, but no one can see its result. Life has its sprouting, death has its return, beginning and end are contradictory without end
, and no one knows its limit. If this is not it, then who is its origin?” Confucius said, “Please tell me about wandering in things.”
Laozi said, “To attain this ultimate beauty and joy is to be in a state of perfect harmony. To attain ultimate beauty and roam in ultimate joy is to be a perfect person.”
Confucius said, “I wish to hear its method.” Laozi said, “Herbivorous beasts do not hastily change their habitat; aquatic insects do not
hastily change their water. They undergo small changes without losing their great constant; joy, anger, sorrow, and pleasure do not enter their hearts. The world is
the unity of all things. If one attains this unity and becomes one with it, then one’s limbs and body will become dust and dirt, and life and death
will become day and night, and nothing can obstruct them, let alone gain, loss, misfortune, or fortune! To discard a servant is like discarding mud
, knowing that one’s body is more valuable than a servant. Value lies in oneself and not losing one’s ability to adapt to change. Moreover, all transformations have no end; what can
trouble the mind? Those who have followed the Way understand this.” Confucius said, “Master, your virtue matches that of Heaven and Earth, yet you still need profound
words to cultivate your mind. Which of the ancient gentlemen could escape this?” Laozi said, “No. Water to…”
The character “灼” uses the radical “氵” to represent “火” (pronounced zhuó2). Talent arises naturally without action; the ultimate
person’s virtue, though uncultivated, is inseparable from all things. Like the heavens, which are naturally high; the earth, which is naturally thick; the sun and moon, which are naturally
bright—what need is there for cultivation? Confucius left and told Yan Hui, “My understanding of the Way is like that of a vinegar chicken
! Without your guidance, Master, I would not have known the vastness and completeness of Heaven and Earth.”

Zhuangzi met with Duke Ai of Lu. Duke Ai said, “Lu has many Confucian scholars, but few who can emulate you.” Zhuangzi
replied, “Lu has few Confucian scholars.” Duke Ai said, “If the entire state of Lu wears Confucian robes, how can you say there are few?” Zhuangzi said, ”
I have heard that Confucian scholars who wear round hats understand the seasons, those who wear cross-legged shoes understand the terrain, and
those who wear loose-fitting robes make decisive decisions when necessary. A gentleman who possesses the Way may not necessarily wear Confucian robes; and
those who wear Confucian robes may not necessarily understand the Way. If Your Majesty believes this is not the case, why not proclaim throughout the state: ‘Those who lack the Way but
wear Confucian robes shall be put to death!'” Duke Ai proclaimed this for five days, and no one in Lu dared to wear Confucian robes. Only
one man, dressed in Confucian robes, stood at the ducal gate. The ducal man immediately summoned him and questioned him about state affairs, which he answered with endless eloquence.
Zhuangzi said, “In the entire state of Lu, there is only one Confucian scholar. Can this be considered many?”

Baili Xi was indifferent to rank and emolument, so he fed the oxen until they grew fat, which made Duke Mu of Qin forget his lowly status and give him power
. Similarly, the Yu clan was indifferent to life and death, which was enough to move people.

When Duke Yuan of Song was about to have a painting commissioned, all the scribes arrived, bowed, and stood, licking their brushes and mixing ink. Half of them remained outside. One
scribe arrived late, and he stood there awkwardly, neither
bowing nor standing, and then left. The Duke sent someone to inspect him; there he found him naked, stripped to the waist. The Duke said, “That’s it,
this is the true painter.”

King Wen observed the scenery of Zang and saw a man fishing, but his fishing rod was not fishing. It wasn’t that he had a fisherman, but that he always fished
. King Wen wanted to appoint him to govern, but feared the unease of his ministers and elder brothers; he also wanted to eventually release him, but couldn’t
bear to see the people without justice. So, at dawn, he addressed his ministers, saying, “Long ago, I dreamt of a good man, black-haired
and bearded, riding a piebald horse with one red hoof, who cried out: ‘I entrust the government to Elder Zang, so that the people may be healed
!'” The ministers exclaimed, “That was my late king!” King Wen said, “Then let us consult the oracle.” The ministers
said, “The late king’s command is surely clear; why consult the oracle?” So they welcomed Elder Zang and appointed him to govern.
The laws and regulations remained unchanged, and no new decrees were issued. After three years, King Wen toured the state and found that the officials were corrupt and scattered, and the officials
were not virtuous. Even the lowest officials dared not enter
the four border regions. The corruption and scattering of the officials indicated a unified will; the lack of virtue in the officials indicated a shared purpose; and
the reluctance of the lowest officials to enter the four border regions indicated that the feudal lords were of one mind. King Wen then regarded this as a great master, facing north, and asked
, “Can this governance extend to the whole world?” The old man Zang remained silent and did not answer, but rather declined, issuing orders in the morning and
following them at night, remaining unknown for the rest of his life. Yan Yuan asked Confucius, “Was King Wen still not satisfied? Why did he dream of this?
” Confucius said, “Silence! You have nothing to say! King Wen has done his utmost; what is there to criticize? He simply followed the course
of events for a short time.”

Lie Yukou was to shoot at Bohun Wuren. He drew the bowstring to its full length, placed a cup of water on his elbow, and released it
. The arrow struck again, then stopped again. At that moment, he still resembled a human. Bohun Wuren said, “This is true archery, not mere non-archery
. Let us climb a high mountain, tread on perilous rocks, and stand over a hundred-foot abyss. Can you shoot then?” So Wuren
climbed the high mountain, treaded on perilous rocks, and stood over a hundred-foot abyss, his back turned, his feet hanging two-tenths of an inch beyond his sides. He bowed to Yukou
and advanced. Yukou prostrated himself, sweat pouring down to his heels. Bohun Wuren said, “The truly virtuous man gazes up at the blue sky
and dives down into the yellow springs, wielding his power across the eight directions, yet his spirit remains unchanged. Now you are trembling with fear and have a hesitant gaze; you are surely
doomed!”

Jianwu asked Sun Shu’ao, “You served as prime minister three times without receiving honor or wealth, and resigned three times without showing any worry.
At first, I doubted you, but now I see you with a lively demeanor. What is your reasoning?” Sun Shu’ao replied, “How
do I surpass others? I believe that what comes cannot be refused, and what goes cannot be stopped. I simply believe that gain and loss are not within
my control, and thus I show no worry. How do I surpass others? Moreover, I do not know whether it is there or within me
. If it is there, it is no longer with me; if it is within me, it is no longer with me. I am hesitating, I am looking around, how can I have time to consider
the nobility or baseness of others!” Confucius, upon hearing this, said, “The true men of old could not be pleased by the wise, could not be swayed by beautiful women
, could not be robbed by thieves, and could not befriend figures like Fuxi and the Yellow Emperor. Life and death are indeed momentous, yet they did not change themselves, let alone rank and
emolument! Such men, their spirits soar above the great mountains without obstruction, enter the deep springs without getting wet, dwell in the humblest places without exhaustion
, fill heaven and earth, and the more they give to others, the more they have.”

The King of Chu was sitting with Lord Fan. After a short while, those around the King of Chu said three times, “Lord Fan is gone.” Lord Fan said, ”
Lord Fan’s death is not enough to destroy my existence. If Lord Fan’s death is not enough to destroy my existence, then the existence of Chu is not enough to ensure our survival
. From this perspective, Lord Fan has never truly perished, and Chu has never truly survived.”

Zhuangzi, Outer Chapters, Chapter 22: Knowing the North

Zhi traveled north to the Xuan River, climbed the Hidden Hill (pronounced fén2)
, and happened to encounter Wuwei. Zhi said to Wuwei, “I wish to ask you: What thoughts and worries lead to knowledge
? What place and clothing bring peace to the Way? What path and way leads to enlightenment?” He asked three questions, but Wuwei did not answer. It wasn’t that he
didn’t answer, but that he didn’t know how. Unable to ask, Zhi returned south to the Bai River, climbed the Fox Gate, and saw Kuang Qu
. Zhi asked Kuang Qu about what he had said. Kuang Qu said, “Alas! I know, I will tell you.” He was about to
speak but forgot what he wanted to say. Unable to ask, Zhi returned to the Imperial Palace, saw the Yellow Emperor, and asked him. The Yellow Emperor said, “
Only by being free from thought and worry can one know the Way; only by being free from attachment and attachment can one find peace in the Way; only by being free from attachment and attachment to the Way
can one attain the Way.” A friend asked the Yellow Emperor, “If I and you know the Way, but they do not, who is right?” The Yellow Emperor replied, “Their inaction is
true knowledge, but their madness and deceit are similar. Neither you nor I can truly grasp it. Those who know do not speak; those who speak do not know. Therefore, the sage
teaches without words. The Way cannot be attained, nor can virtue be achieved. Benevolence can be practiced, righteousness can be compromised, and ritual can be feigned
. Therefore it is said: ‘After losing the Way comes virtue; after losing virtue comes benevolence; after losing benevolence comes righteousness; after losing righteousness comes ritual.’
“Ritual is the flower of the Way, but also the beginning of chaos. Therefore it is said: ‘Those who practice the Way diminish daily, diminishing and diminishing again, until they
reach non-action. Through non-action, nothing is left undone.’ Now that we have become things, to wish to return to the root, is it not difficult?
It is easy only for the great man! Life is a companion of death, and death is the beginning of life; who knows its order? Human life
is the gathering of qi. When it gathers, it is life; when it disperses, it is death. If life and death are companions, what do I have to worry about? Therefore, all things are one
. What is beautiful is wondrous, and what is abhorrent is putrid. Putridity transforms back into wonder, and wonder transforms back
into putridity. Therefore it is said: ‘All under heaven is one qi.’ The sage therefore values ​​oneness.” Zhi said to the Yellow Emperor:
“I asked Wuwei, and Wuwei did not answer me. It was not that he did not answer me, but that he did not know how to answer me. I asked Kuangqu,
and Kuangqu wanted to tell me but did not. It was not that he did not want to tell me, but that he wanted to tell me but forgot. Now I ask you, and
if you know, why do you not approach me?” The Yellow Emperor said, “That one is truly so, but because he does not know; this one is similar
, but because he has forgotten; I will never approach you, because you know.” Kuangqu heard this and thought
the Yellow Emperor was wise.

Heaven and earth possess great beauty yet remain silent; the four seasons have clear laws yet remain undiscussed; all things have inherent principles yet remain unexplained. The sage
, therefore, understands the beauty of heaven and earth and comprehends the principles of all things. Thus, the perfect man acts without striving, the great sage does not create, but observes heaven
and earth. Now, that spirit, supremely refined, interacts with all transformations. Things have already died and been born, are round
and square, and no one knows their origin. Yet, all things, flat and round, have existed since ancient times. The universe is vast, yet it has not departed from its center; an autumn hair is small, yet it awaits to form a complete body
; all things under heaven rise and fall, never changing throughout their lives; yin and
yang, the four seasons, operate in their proper order; seemingly dead yet existing; naturally formless yet divine; all things are nurtured without being known: this is called the
root, which can be observed in heaven!

Nie Que asked Bei Yi for guidance, and Bei Yi replied, “If you straighten your form and unify your vision, heavenly harmony will arrive; if you gather your
knowledge and unify your measure, the spirit will come to dwell within you. Virtue will be your adornment, and the Way will be your dwelling place. Your eyes will be like those of a newborn
calf, seeking no reason.” Before he finished speaking, Nie Que fell asleep. Bei Yi was greatly pleased, walked away singing, and said:
“His form is like withered bones, his heart like dead ashes, yet he truly knows, not clinging to preconceived notions. He is obscure and unassuming, without heart, and
cannot be reasoned with. Who is he?”

Shun asked his minister, “Can the Dao be attained and possessed?” The minister replied, “Your body is not yours to possess; how can you possess the Dao
?” Shun said, “My body is not my own; who possesses it?” The minister said, “It is the form entrusted to you by Heaven and Earth
; life is not yours to possess; it is the harmony entrusted to you by Heaven and Earth; nature and destiny are not yours to possess; they are the compliance entrusted to you by Heaven and Earth; descendants are
not yours to possess; they are the molting entrusted to you by Heaven and Earth. Therefore, you do not know where you are going, you do not know what you are holding onto, and you do not know the taste of food
. It is the strong Yang energy of Heaven and Earth; how can it be attained and possessed?”

Confucius asked Laozi, “Today I have some leisure time; may I ask about the ultimate Dao?” Laozi replied, “You should purify yourself,
cleanse your mind, purify your spirit, and then you will gain knowledge. The Dao is
indeed difficult to explain! I will tell you its basic outline: The bright arises from the dark, order arises from
the formless, spirit arises from the Dao, form originates from essence, and all things are born from form. Therefore, those with nine orifices are born from the womb, and
those with eight orifices are born from eggs. Its coming leaves no trace, its going has no limit, it has no door, no room, it is all-pervasive.
Those who dwell here…” With strong limbs, a discerning mind, and keen senses, his efforts are effortless, and his responses to things are boundless. Heaven
cannot help but be high, earth cannot help but be vast, the sun and moon cannot help but move, and all things cannot help but flourish—this is his way!
Furthermore, broad knowledge does not necessarily equate to profound understanding, nor eloquence to great wisdom; the sage has already discerned these. As for adding without adding,
subtracting without subtracting, this is what the sage preserves. Profound and unfathomable as the sea, majestic and ever-renewing
, it encompasses all things without insufficiency. This is the way of the superior man, beyond all things! All things come to him for sustenance without lack
. This is his way!

“There are people in China, neither yin nor yang, existing between heaven and earth, upright and human, destined to return to their origins.
From the perspective of origin, those who are born are merely silent beings. Though some live long and some short, how much difference is there? It is but a fleeting moment . How can this be used to judge the right and
wrong of Yao and Jie! If there is reason
, human relationships, though difficult, are still based on mutual respect. The sage encounters them but does not violate them, exceeds them but does not adhere to them. To respond appropriately
is virtue; to respond occasionally is the Way. This is where emperors rise and kings emerge.”

“Life between heaven and earth is like a white horse flashing past a crack in the wall, fleeting and ephemeral. Suddenly and suddenly, everything comes forth
; suddenly and suddenly, everything enters. Having transformed into life, one transforms again into death. All living things mourn it, humankind grieves it
. Unraveling its heavenly secrets, discarding its heavenly shrouds. Amidst the chaos and confusion, the soul departs, and the body follows. Thus, the great return occurs
! The formless form, the formless form—this is known to all, not what those about to arrive strive for; this is
what all people discuss. When they arrive, they do not discuss; when they discuss, they do not arrive; clear vision is worthless, debate is worse than silence; the Way cannot
be heard, hearing is worse than silence: this is called great attainment.”

Dongguo Zi asked Zhuangzi, “Where is the so-called Dao?” Zhuangzi replied, “It is everywhere.
” Dongguo Zi said, “Is it only possible if you specify?” Zhuangzi said, “It is in the ant.” Dongguo
Zi said, “How lowly is it?” Zhuangzi said, “It is in the weeds.” Dongguo Zi said, “How lowly is
it?” Zhuangzi said, “It is in the tiles.” Dongguo Zi said, “How much lower is it?” Zhuangzi said, “It is in the excrement.”
Dongguo Zi did not answer. Zhuangzi said, “The Master’s question certainly doesn’t reach the essence. Zheng and
Huo asked the market supervisor about the matter, ‘Each time they asked, the more they asked, the more they wanted to know.’ You must not be certain, for
there is nothing to escape. The ultimate Way is like this, and so is great talk. The three—all-encompassing and all-pervading—are different names for the same thing; their meaning is one
. Have we ever wandered together in the palace of nothingness, discussing and debating without end? Have we ever practiced non-action together? Tranquil
and still! Vague and clear! Harmonious and leisurely!” Ah! My will is utterly empty; I go nowhere, unaware of my destination;
I come and go, unaware of my end. I wander aimlessly, lost in the vastness of the universe,
yet I know not its limits. Things themselves are without boundaries, yet things have boundaries—this is what is meant by the boundaries of things. The
point of no boundaries is the boundary that is not bounded. It refers to fullness and emptiness, decline and death; that is fullness and emptiness, yet not fullness and emptiness; that is decline and death, yet not decline and death
; that is root and branch, yet not root and branch; that is accumulation and dissipation, yet not accumulation and dissipation.

The character 囗 (pronounced e1, with the left radical “女” and the right radical “可”) was learned from Lao Longji by He Gan and Shennong. Shennong secluded himself at his desk
, closed the door, and went to bed during the day. He entered through the door in the middle of the day
and said, “The old dragon is dead!” Shennong, leaning on his staff, rose
and put down his staff with a laugh, saying, “Heaven knows my eccentricities and folly, so it abandoned me and let me die. Alas,
Master, you died without acknowledging my wild words!” Hearing this
, he said, “Those who embody the Dao
are the benefactors of all gentlemen in the world. Yet now, I have not even grasped a fraction of the Dao, yet I still know to hide my
wild words and die. How much more so should those who embody the Dao! It is invisible to the eye and silent to the ear; those who discuss it call it
the darkness, thus they discuss the Dao but do not truly understand it.”

囗 (left “女” right “可” pronounced e1) He Gan and Shennong were classmates at Laolongji. Shennong hid
at the table, closed the door and closed his eyes for the day. He entered through the door in the middle of the day and
said, “The old dragon is dead!” Shennong, leaning on his staff, rose
and put down his staff with a laugh, saying, “Heaven knows my eccentricities and folly, so it abandoned me and let me die. Alas
, Master, you died without acknowledging my wild words!” Hearing this
, he said, “Those who embody the Dao are the benefactors
of all gentlemen in the world. Yet now, I have not even grasped a fraction of the Dao, yet I still know to hide
my wild words and die. How much more so should those who embody the Dao! It is invisible to the eye and silent to the ear; those who discuss it
call it the darkness, thus they discuss the Dao but do not truly understand it.”

Then Taiqing asked Wuqiong, “Do you know the Way?” Wuqiong replied, “I do not know.” He then
asked Wuwei, who replied, “I know the Way.” Taiqing asked, “Is your understanding of the Way also finite?” Wuwei replied
, “Yes.” Taiqing asked, “What is that finiteness?” Wuwei replied, “I know the Way can be valued, it can be valued
, it can be concise, it can be dispersed; this is the finiteness of my understanding of the Way.” Taiqing then asked Wushi
, based on this, “If so, then between Wuqiong’s ignorance and Wuwei’s knowledge, which is right and which is wrong?” Wushi replied
, “Ignorance is profound, knowledge is shallow; ignorance is not internal, knowledge is external.” Then Taiqing… Qingyang sighed
and said, “Is it not knowing that one knows, or knowing that one does not know? Who knows the knowledge of not knowing?” Wushi said, “The Dao cannot
be heard, for hearing it is not true; the Dao cannot be seen, for seeing it is not true; the Dao cannot be spoken of, for speaking it is not true! Do you know the
formlessness of form? The Dao should not be named.” Wushi said, “Those who ask the Dao and respond to it do not know the Dao;
even those who ask the Dao have not heard the Dao. The Dao has no question, and questions have no answer. To ask what is not asked is to exhaust the question;
to respond to what is not answered is to have no inner self. To wait for the question to exhaust the question with no inner self—this is to not observe the universe externally, nor know
the Great Beginning internally. Therefore, one does not go beyond Kunlun, nor roam the Great Void.”

Guangyao asked Wuyou, “Master, do you exist? Or do you not exist?” Unable to answer, Guangyao examined its
appearance closely: It was empty and hollow. He looked at it all day but could not see it
, listened to it but could not hear it, and grasped at it but could not obtain it. Guangyao said, “This is the ultimate! Who can reach this level? I
can understand existence and non-existence, but I cannot even transcend non-existence. Having achieved non-existence, how can I have reached this point?”

The man who wielded the hook, though eighty years old, still possessed remarkable skill. The man asked, “Are you skillful? Do you have a method
?” The man replied, “I have a principle. I began wielding the hook at twenty, and I paid no attention to anything else but the hook
itself.” This illustrates how those who use things often borrow from the seemingly useless to ensure their continued usefulness; how much more so those who use everything! What thing
doesn’t rely on it!

Ran Qiu asked Confucius, “Can we know what happened before Heaven and Earth existed?” Confucius replied, “Yes. The past is like the present
.” Ran Qiu missed his question and withdrew. The next day, he saw Confucius again and said, “I asked you before, ‘Can we know what happened before Heaven and Earth existed?
‘ You said, ‘Yes. The past is like the present.’ I understood then, but I am now confused. May I ask what you mean
?” Confucius said, “You understood then because the divine received it first; you are now confused because you
are seeking it for the non-divine! There is no past, no present, no beginning, no end. Is it possible to have grandchildren before having children?” Ran Qiu did not
answer. Confucius said, “That’s enough, there’s no answer! Life and death are not determined by birth, nor death by death. Does life and death depend on
anything? All things are one. Was there something that existed before Heaven and Earth? That which is a thing is not a thing; things cannot precede things
, yet they still exist. And yet they still exist without end! The sage’s love for humanity is endless, and this is what he takes from
it.”

Yan Yuan asked Confucius, “I have heard you say, Master, ‘Do not bring anything with you, do not welcome anything with you.’ May
I ask about your travels?” Confucius replied, “The ancients were outwardly adaptable but inwardly unchanging; the people of today are inwardly adaptable but outwardly unchanging
. Those who adapt to things are ultimately unchanging. How can one adapt or not adapt? How can one be mutually destructive? One must give them as little as possible
. The hunting park of the Wei clan, the garden of the Yellow Emperor, the palace of the Yu clan,
the chambers of Tang and Wu—these were the teachings of the Confucian and Mohist schools, which is why they discussed right and wrong. How much more so should the people of today! The sage
deals with things without harming them.” “He who does not harm things, things cannot harm either. Only those who are harmless can truly greet and welcome others
. Mountains and forests, plains and meadows, bring me joy and happiness! But before the joy ends, sorrow follows.
I cannot control the coming of joy and sorrow, nor can I stop their departure. Alas, people are but travelers in a worldly inn! They know
what they can encounter but not what they cannot; they know what they can do but not what they cannot do. To be ignorant and incapable is indeed something no one can escape
. To strive to avoid what no one can escape—is this not also tragic? The ultimate words transcend words, the ultimate actions transcend actions. If one
understands all things, then one’s understanding is shallow!”

Next, chapters 23-33 of the miscellaneous section.

author By Dr. You-Sheng Li

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