Tianrui First

Liezi lived in Zhengpu for forty years, and no one recognized him. Even the rulers and high officials looked upon him as if he were just another commoner. When the state was in dire need, he planned to marry into the state of Wei. His disciples said, “Master, you have no intention of returning. How dare we ask you something? What will you teach us? Have you not heard the words of Huqiu Zilin?” Liezi laughed and said, “What did Huqiu Zilin say? However, I overheard the Master speaking to Bohun Maoren, and I will try to tell you. He said: ‘There is life that is not born, there is transformation that is not transformed. That which is not born can give birth, that which is not transformed can transform. That which is born cannot not be born, that which transforms cannot not transform.'” Therefore, it is constantly born and constantly transforms. That which is constantly born and constantly transforms is always born and always transforms. This is Yin and Yang, the four seasons; that which does not produce is singular, that which does not transform is cyclical. This cyclical transformation has no end; this singular transformation has no limit. The *Huangdi Shu* says: “The spirit of the grain never dies; this is called the Mysterious Female. The gate of the Mysterious Female is called the root of Heaven and Earth. It exists continuously, and its use is inexhaustible.” Therefore, that which produces things does not produce, and that which transforms things does not transform. It produces and transforms itself, has its own form and color, its own wisdom and strength, and its own decay and cessation. To call this “birth and transformation,” “form and color,” “wisdom and power,” or “decline and cessation” is incorrect.

Liezi said: “In ancient times, the sages used Yin and Yang to govern Heaven and Earth. If things with form are born from the formless, then how did Heaven and Earth come to be? Therefore, it is said: There is Taiyi, there is Taichu, there is Taishi, there is Taisu. Taiyi is the state before the appearance of Qi; Taichu is the beginning of Qi; Taishi is the beginning of form; Taisu is the beginning of substance. Qi, form, and substance are all present but not yet separated, hence it is called Hunlun. Hunlun means that all things are mixed together but not yet separated. It cannot be seen, cannot be heard, and cannot be followed, hence it is called Yi. Yi has no form, Yi changes into one, one changes into seven, seven changes into nine. The ninth change is the ultimate, and then it changes back into one. One is the beginning of the change of form. The clear and light rises to become Heaven, the turbid and heavy sinks to become Earth, and the harmonious Qi becomes man; therefore, Heaven and Earth contain essence, and all things are born.”

Liezi said: “Heaven and earth have no perfect function, sages have no perfect ability, and all things have no perfect use. Therefore, heaven’s duty is to provide shelter and cover, earth’s duty is to provide form and support, sages’ duty is to teach and transform, and all things have their proper functions. However, heaven has its shortcomings, earth has its strengths, sages have their limitations, and all things have their limitations. Why? Because that which provides shelter and cover cannot provide form and support, that which provides form and support cannot teach and transform, that which teaches and transforms cannot deviate from its proper function, and that which is appropriate cannot deviate from its proper place. Therefore, the way of heaven and earth is either yin or yang; the teaching of sages is either benevolence or righteousness; the proper function of all things is either softness or hardness: all these are due to their appropriate function and cannot deviate from their proper place. Therefore, there are those who have life, and those who give life; there are those who have form, and those who have form; there are those who have sound, and those who have sound; there are those who have color, and those who have color.” “Colors are colorful; flavors are tasted; flavors are tasted. What life produces dies, yet life itself never ends; form is real, yet form itself never truly exists; sound is heard, yet sound itself never truly arises; color is manifest, yet colors themselves never truly appear; flavor is tasted, yet flavors themselves never truly emerge: all this is the knowledge of non-action. It can be yin or yang, soft or hard, short or long, round or square, alive or dead, hot or cool, floating or sinking, playing the notes of the pentatonic scale, appearing or disappearing, black or yellow, sweet or bitter, rancid or fragrant. It is without knowledge, without ability, yet it knows everything, yet it is capable of everything.”

When Liezi went to Wei, he ate on the road. His followers saw a hundred-year-old skull, scattering tumbleweed and pointing at it. The skull turned to his disciple Baifeng and said, “Only he and I know that we have neither lived nor died. Is this excessive nourishment? Is this excessive pleasure? There are different kinds of creatures: a frog becomes a quail, in water it becomes a pheasant, and in the right environment, it becomes a frog-like creature. Born in Lieling, it becomes a pheasant-like creature. A pheasant-like creature, if it finds a fertile place, becomes a crow-like creature. And a crow…” The root of the foot is a grub, its leaves are butterflies. Butterflies, too, transform into insects, living under the stove, their shape resembling a molting insect, their name is *Eagle-Catching*. *Eagle-Catching* lives for a thousand days, then transforms into a bird, its name is *Dried Remaining Bones*. The scum of *Dried Remaining Bones* becomes *Simi*. *Simi* becomes a vinegar-eating chariot. The vinegar-eating chariot is born from a vinegar-eating yellow stalk, which is born from *Nine You*. *Nine You* is born from *Mao Rui*, which is born from *Rotting Beetle*. Sheep liver transforms into earthen mounds, horse blood becomes the elixir of life, and human blood becomes wildfire. The hawk becomes a grouse, the grouse becomes a cuckoo, and the cuckoo, after a long time, becomes a hawk again. The swallow becomes a clam, the field mouse becomes a quail, the rotten melon becomes a fish, and the old leek becomes amaranth. The old yak becomes a monkey, and fish eggs become insects. The beasts of Danyuan, conceived and born naturally, are called “lei” (类, meaning kind/class). The birds of rivers and marshes, born from observation… It is called the Heron. The pure female is called Daxxxx, the pure male is called the Young Bee. A man who desires a wife is moved, a woman who desires a husband is pregnant. Hou Ji was born on a giant footprint, Yi Yin was born in a hollow mulberry tree. Jue Zhao was born in dampness, the vinegar chicken was born from wine. Yang Xi is compared to Bu Xun, Jiu Zhu grows Qing Ning, Qing Ning grows Cheng, Cheng grows horses, horses grow humans. Humans have long been involved in the machine. All things originate from the machine, all things enter the machine.

The *Huangdi Shu* says: “Form in motion does not produce form but produces shadow; sound in motion does not produce sound but produces echo; stillness in motion does not produce nothingness but produces existence.” Form is something that must end; does Heaven and Earth end? They end with me. Does it end or progress? I do not know. The Dao ends because it has no beginning, and progresses because it is not long. When there is life, it returns to non-life; when there is form, it returns to formlessness. That which is not born is not that which is not born; that which is formless is not that which is not formless. Life is something that must end according to principle. The end is inevitable, just as life is inevitable. To desire to perpetuate life and define its end is to be misled by numbers. Spirit is the part of Heaven; bones are the part of Earth. Belonging to Heaven, it is clear and disperses; belonging to Earth, it is turbid and gathers. When spirit leaves form, each returns to its true nature, hence it is called a ghost. Ghost means return, returning to its true abode. The Yellow Emperor said, “When the spirit enters its gate, and the bones return to their roots, will I still exist?”

From birth to death, a person undergoes four major transformations: infancy, youth, old age, and death. In infancy, the vital energy is focused and the will is single-minded, reaching a state of perfect harmony; nothing can harm one, and no virtue can enhance one’s being. In youth, the blood and energy overflow, and desires and thoughts arise; one is attacked by external things, and virtue declines. In old age, desires and thoughts soften; the body is about to rest, and nothing can preemptively harm one; although not yet fully recovered from infancy, one is close to youth and youth. Death is the final resting stage, the return to the extreme.

Confucius was traveling in Mount Tai when he saw Rong Qiqi walking in the fields of Cheng, wearing a deerskin coat and a rope belt, playing the zither and singing. Confucius asked, “Master, what is the source of your joy?” Rong Qiqi replied, “I have many joys. Of all things created by Heaven, humans are the most precious. To be born a human is my first joy. The distinction between men and women is that men are superior to women, hence men are considered noble; to be born a man is my second joy. Some people never see the sun and moon, and some are born in swaddling clothes; I have already lived to be ninety, this is my third joy. Poverty is common for scholars, and death is the end for all. To die peacefully is to live a peaceful life; what is there to worry about?” Confucius said, “Excellent! You are one who can find peace within yourself.”

Lin Lei was nearly a hundred years old. In late spring, he wore a fur coat and gleaned leftover ears of grain from his old field, singing as he went. Confucius was traveling to Wei when he saw him in the field. He turned to his disciples and said, “That old man is someone we can talk to; let’s go and ask him!” Zigong volunteered to go. He met him at the edge of the field, faced him, and sighed, “Master, do you not regret it, yet you walk and sing while gleaning?” Lin Lei continued on his way without stopping, his song unending. Zigong repeatedly questioned him, and finally Lin Lei looked up and answered, “What do I regret?” Zigong said, “Sir, you were not diligent in your youth, nor did you strive for success in your adulthood. Now you have no wife or children, and your death is near. What joy is there in gleaning grain and singing?” Lin Lei laughed and said, “The joy I find is something everyone has, yet they consider it a worry. Because I was not diligent in my youth and did not strive for success in my adulthood, I have lived this long. Because I have no wife or children, and my death is near, I am happy.” Zigong said, “Longevity is human nature, and death is what people hate. Why do you find joy in death?” Lin Lei said, “Death and life are one and the other. So, how can one who dies here not be born there? Therefore, I know they are not the same. How can I know that striving for life is not a delusion? And how can I know that my death today is not better than my life in the past?” Zigong heard this but did not understand its meaning, so he returned and told his master. Confucius said, “I knew he was someone I could talk to, and indeed he was; however, he taught me more than I could ever finish.”

Zigong, weary of learning, said to Confucius, “I wish to find a place to rest.” Confucius replied, “Life has no place to rest.” Zigong asked, “Then shall I grant you a place to rest?” Confucius said, “There is. Look at its mound; it appears as if it were a tomb, a burial mound, a grave mound, a mortuary mound. Then you will know where to rest.” Zigong said, “How great is death! The virtuous find rest there, while the petty man lies in fear.” Confucius said, “Zigong! You understand now. People all know the joy of life, but not the suffering of life; they know the tenderness of old age, but not the ease of old age; they know the dread of death, but not the rest of death. Yanzi said, ‘Excellent! Death existed in ancient times! The benevolent found rest there, while the unbenevolent lay in fear.'” “Death is the gateway to virtue. In ancient times, the dead were called ‘returning people.’ If the dead are called ‘returning people,’ then the living are called ‘wanderers.’ Those who wander without knowing how to return are those who have lost their homes. If one person loses their home, the whole world condemns them; if the whole world loses its home, no one knows why. Who is it that leaves their hometown, abandons their family, and abandons their livelihood, wandering the four corners of the world without returning? The world will surely call them madmen. And who is it that is virtuous and talented, boasts of their skills and abilities, cultivates a reputation, and flaunts it in the world, yet does not know themselves? The world will surely consider them wise and cunning. Both of these are those who have lost their way. Only the sage knows what to associate with and what to leave behind.”

Someone asked Liezi, “Why do you value emptiness?” Liezi replied, “Emptiness has no value.” Liezi said, “Apart from names, nothing is better than stillness, nothing is better than emptiness. Stillness and emptiness are where one finds one’s true home; taking and giving are where one loses one’s place. When things are destroyed, even if someone tries to promote benevolence and righteousness, it cannot be restored.”

Zhou Xiong said: “The cycle of life and death has ceased, and heaven and earth have secretly shifted. Do you realize this? Thus, what is lost in one place becomes abundant in another, and what is gained here becomes deficient in another. Loss and gain, formation and depletion, follow the world and death. They come and go in succession, and the intervals are indistinct. Do you realize this? Every breath continuously advances, and every form continuously diminishes; yet we are unaware of its existence, nor are we unaware of its loss. It is like a person from birth to old age; their appearance, complexion, and wisdom remain unchanged until death; their skin, nails, and hair fall out with the world, unlike infancy where there is no pause or change. The intervals are imperceptible until death.”

There was a man from the state of Qi who worried that the heavens and earth would collapse, leaving him nowhere to live, and he stopped eating and sleeping. Another man, who shared the same worry, went to inquire about it and said, “The heavens are merely accumulated air; there is no place without air. If you stretch, breathe, and move about in the heavens all day, why worry about them collapsing?” The man asked, “If the heavens are indeed accumulated air, wouldn’t the sun, moon, and stars fall?” The man replied, “The sun, moon, and stars are also luminous objects within accumulated air; even if they fell, they could not cause any harm.” The man asked, “What if the earth collapses?” The man said, “The earth is merely accumulated clumps, filling the four directions; there is no place without clumps. If you walk and tread, you move about on the earth all day, why worry about it collapsing?” The man was greatly relieved and overjoyed, as was the man who had inquired. Changluzi, upon hearing this, laughed and said, “Rainbows, clouds, wind, rain, and the four seasons are all forms of accumulated energy in the heavens. Mountains, rivers, and seas; metals, stones, fire, and wood are all forms of accumulated shapes on the earth. Knowing accumulated energy and accumulated matter, how can one say that they will not decay? Heaven and earth are but tiny things in the sky, yet they are the largest of all. They are indeed difficult to fathom and inexhaustible; they are indeed difficult to fathom and understand. To worry about their decay is indeed far-fetched; to say that they will not decay is also incorrect.” “Heaven and earth are bound to decay, and thus will return to decay. When decay occurs, why should we not be worried?” Upon hearing this, Liezi laughed and said, “Those who say that heaven and earth will decay are also mistaken, and those who say that heaven and earth will not decay are also mistaken. Decay and non-decay, I cannot know. Nevertheless, they are one, and this is one. Therefore, the living do not know death, and the dead do not know life; coming do not know going, and going do not know coming. Decay and non-decay, why should I care?”

Shun asked Zheng, “Can the Dao be obtained and possessed?” Zheng 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?” Zheng 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 order 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 what you are eating. Heaven and Earth are the strong yang energy; how can you possibly obtain and possess it?”

The state of Qi was very wealthy, while the state of Song was very poor. The state of Song went to Qi to seek the secret of theft. The state of Qi, Guo, told him, “I am skilled at theft. When I first became a thief, I was well-off in one year, sufficient in two years, and possessed a vast fortune in three years. From then on, I extended my influence to the entire state.” Xiang was overjoyed, understanding the words about theft but not the methods. He then scaled walls and dug into houses, searching everything within his reach. Before he could act, he was accused of theft and his previously owned wealth was confiscated. Xiang, feeling wronged by Guo’s words, went to complain. Guo asked, “How did you become a thief?” Xiang then explained his methods. Guo said, “Alas! Have I strayed so far from the way of theft? Now I will tell you. I have heard that Heaven has its seasons and Earth has its advantages. I steal the seasons and advantages of Heaven and Earth, the abundant rain and clouds, the produce of mountains and marshes, to grow my crops, cultivate my plants, build my walls, and construct my houses. Land thieves steal birds and beasts, water thieves steal fish and turtles; are they not thieves? But crops, soil, trees, birds and beasts, fish and turtles are all produced by Heaven; how could they belong to me? Yet I steal from Heaven and suffer no calamity. Gold, jade, precious jewels, grain, silk, and other valuables are what people gather; how could they be given by Heaven? If I steal them and am punished, who will complain?” Xiang was greatly puzzled, thinking that Guo had seriously misled him, and went to ask Master Dongguo. Master Dongguo said, “Is one’s own body not theft? Theft of the harmony of Yin and Yang brings forth life and sustains form; how much more so external things! Indeed, all things in Heaven and Earth are interconnected; to believe they exist is delusion. The theft of the state is just, therefore it escapes calamity; your theft is driven by selfishness, therefore you are punished. Those who possess both public and private interests are also thieves; those who pursue personal gain without regard to public or private interests are also thieves. Public and private interests are the virtues of Heaven and Earth. Those who understand the virtues of Heaven and Earth, who is a thief? Who is not a thief?”

The Second Yellow Emperor

Fifteen years after the Yellow Emperor ascended the throne, he indulged in the fivefold virtues of Heaven, focusing on self-cultivation, pleasing his senses, and satisfying his senses. His complexion became sallow and his senses dulled. Fifteen years later, he worried about the disorder of the realm, exhausting his intelligence and wisdom to serve the people. Again, his complexion became sallow and his senses dulled. The Yellow Emperor sighed and said, “I have been too indulgent. Such is the harm of indulging myself; such is the harm of governing all things.” Therefore, he relinquished all state affairs, abandoned his palace, dismissed his attendants, and removed the bell from the palace. He reduced his meals and retreated to a secluded residence in the main hall, purifying his mind and body, and for three months did not personally attend to state affairs. During the day, he dreamt of traveling to the land of Huaxu. The land of Huaxu is located west of Yanzhou and north of Taizhou, thousands of miles from the ancient state of Qi; it is beyond the reach of a four-legged boat, accessible only by spiritual travel. The land has no rulers, existing naturally. Its people have no desires, existing naturally. They know neither the joy of life nor the fear of death, therefore there are no premature deaths; they know neither closeness to themselves nor distance from others, therefore there is no love or hate; they know neither rebellion nor obedience, therefore there is no gain or loss; they have nothing to cherish, nothing to fear. They do not drown in water, nor are they burned by fire. They feel no pain from being struck, nor any itching from being touched. They walk on air as if walking on solid ground, and sleep in emptiness as if on a bed. Clouds and fog do not obstruct their vision, thunder does not disturb their hearing, beauty and ugliness do not cloud their hearts, and mountains and valleys do not hinder their steps; they travel solely by spirit. When the Yellow Emperor understood, he was overjoyed. He summoned Tianlao, Limu, and Taishanji, and told them, “I have been in seclusion for three months, fasting and cultivating my mind and body, trying to find a way to nourish myself and govern the world, but I have not found the method. When I was tired and fell asleep, I dreamed of this. Now I know that the ultimate way cannot be sought through emotions. I know it! I have obtained it! But I cannot tell you.” Twenty-eight years later, the world was greatly at peace, almost like the land of Huaxu. The emperor ascended the throne, and the people hailed him, and this continued for more than two hundred years.

Mount Liegu is located in the middle of the Haihe River. On the mountain lives a divine being who drinks the wind and dew, and does not eat grains. His heart is like a deep spring, and his form is like a virgin. He neither clings to nor loves, yet immortals and sages serve him. He is neither afraid nor angry, yet he is willing to serve as a messenger. He neither gives nor bestows favors, yet all things are self-sufficient. He neither gathers nor hoards, yet he is without fault. Yin and Yang are always in harmony, the sun and moon are always bright, the four seasons are always in harmony, the wind and rain are always equal, the plants are always fertile, and the harvests are always plentiful. The soil is free from damage, people are free from premature death, things are free from blemishes, and ghosts make no sound.

Liezi studied under Laozi Shang and befriended Bo Gaozi; he followed their teachings and returned home on the wind. Yin Sheng heard of this and followed Liezi to live, staying there for several months without leaving. He repeatedly asked Liezi for the method of healing, but Liezi refused to grant his request ten times. Yin Sheng protested and asked to leave, but Liezi refused again. Yin Sheng withdrew. Several months later, still not satisfied, he went to follow Liezi again. Liezi said, “Why do you come and go so frequently?” Yin Sheng replied, “Zhang Dai once asked you for a favor, but you didn’t tell me, so I was resentful. Now that you’ve come again, I’ve come once more.” Liezi said, “I used to think you were wise, but now you’ve become so base. Ji! I’m going to tell you what I’ve learned from the Master. Since I served the Master and befriended this person, after three years, I dared not think of right or wrong, nor speak of profit or loss, and only then could I get a glance from the Master. After five years, I dared not think of right or wrong, nor speak of profit or loss, and only then did the Master smile. After seven years, I followed my heart’s thoughts without right or wrong, and my words without profit or loss, and only then did the Master invite me to sit beside him. After nine years…” “What you think in your heart, what you say in your mouth, do you not know right from wrong, benefit from or harm to yourself, nor do you know right from wrong, benefit from or harm to others? Do you not know that the Master is my teacher, or that others are my friends? You have progressed both internally and externally. Then your eyes are like your ears, your ears like your nose, your nose like your mouth, there is no difference. Your mind is concentrated, your body is released, your bones and flesh are all integrated; you are unaware of where your body leans, where your feet tread, drifting east and west with the wind, like dry leaves and shells. You do not know whether the wind carries you, or you carry the wind. Now you reside in the Master’s door, and have not even been away for a short time, yet you have repeatedly expressed your dissatisfaction. Your body cannot withstand the breath, your joint cannot be supported by the earth. To tread on emptiness and ride the wind, how close can that be?” Yin Sheng was deeply ashamed, held his breath for a long time, and dared not speak again.

Liezi asked Guan Yin, “The perfect man moves silently without emptiness, treads on fire without feeling heat, and walks above all things without fear. May I ask how he achieves this?” Guan Yin replied, “This is due to the preservation of pure qi, not to cleverness, skill, or courage. Ji! The fish speaks to you. All things with appearance, sound, and color are things. How can things be so different from each other? What can possibly elevate one to the highest position? It is simply color. Thus, things are created without form and cease to be transformed. Those who attain this and exhaust it, how can they be considered righteous? They will dwell in the shallowest measure and hide in the boundless realm, wandering…” “The origin and end of all things. One should unify one’s nature, nourish one’s spirit, and contain one’s virtue, thus understanding the creation of all things. If one is like this, one’s heavenly essence is complete, one’s spirit is without flaw, how can things enter one’s realm? Even a drunkard falling from a carriage, though swiftly, will not die. His bones and joints are the same as others, yet the harm he suffers is different—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 unperturbed by external things. If someone is completely consumed by wine, yet remains so, how much more so if one is completely preserved by heaven? The sage is hidden within heaven, therefore nothing can harm him.”

Lie Yukou was being shot by Bohun Maoren. He drew the bowstring to its fullness, placed a cup of water on his elbow, and released it. The arrow struck the ground repeatedly, then stopped again. At that moment, he still resembled a human. Bohun Maoren said, “This is true archery, not mere non-archery. I will take you to climb a high mountain, tread on perilous rocks, and stand before a hundred-foot abyss. Can you then shoot?” So Maoren climbed the high mountain, treaded on perilous rocks, and stood before the hundred-foot abyss. His back was bent, his feet hanging two-tenths of an inch beyond the edge. He bowed to Yukou and advanced. Yukou prostrated himself, sweat pouring down to his heels. Bohun Maoren said, “The truly virtuous man gazes up at the blue sky and dives down to the yellow springs, sweeping across the eight directions. His spirit remains unchanged. Now you are trembling with fear and have a hesitant gaze; you are doomed!”

Fan had a son named Zihua, who was adept at cultivating a private reputation, which the entire state admired. He was favored by the ruler of Jin, and although he did not serve in office, he held the position of the right-hand man among the three ministers. Whoever he favored was granted a title by the state of Jin; whoever he favored was dismissed. Those who frequented his courtyard were treated as if they were in the court. Zihua had his chivalrous followers engage in intellectual and vulgar battles, the strong and the weak bullying each other. Even when they were injured or defeated, they paid no heed. They spent their days and nights indulging in this, and it became a common practice throughout the state. He Sheng, Zi Bo, and other distinguished guests of Fan were traveling when they passed through Jiong and stayed at the residence of Shangqiu Kai, a man from Tian Geng. In the middle of the night, He Sheng and Zi Bo spoke of Zihua’s fame and power, claiming he could make the living perish and the perished live, the rich become poor and the poor become rich. Shangqiu Kai, who was suffering from hunger and cold, secretly listened from the north side of the window. He then borrowed grain and carried a basket to Zihua’s door. Zihua’s disciples were all from aristocratic families. Dressed in fine clothes and riding in carriages, they walked slowly and looked around with wide eyes. Seeing that Shangqiu Kai was old and weak, with a dark complexion and unkempt clothes, they all stared at him. They then began to harass and bully him, grabbing, twisting, and shoving him without restraint. Shangqiu Kai never showed any anger, but the other guests, lacking skill, were amused by his jokes. So, Zihua and Shangqiu Kai climbed onto a high platform, and Zihua casually announced to the crowd, “A hundred gold pieces will be awarded to anyone who can throw himself down.” Everyone responded enthusiastically. Shangqiu Kai, believing it to be true, threw himself down first, his movements like a flying bird, landing on the ground unharmed. The Fan family’s followers thought it was a coincidence and were not surprised. Then, pointing to a secluded spot in the river bend, he said, “There is a precious pearl there; you can swim there and get it.” Shangqiu Kai followed him and swam there. When he came out, he indeed had a pearl. The others were all suspicious. Zihua Fang ordered that meat, food, and clothing be prepared in advance. Soon after, the Fan family’s storehouse caught fire. Zihua said, “Whoever can enter the fire and retrieve cotton will be rewarded according to the amount he obtains.” Shangqiu Kai went without hesitation, entered the fire and returned without being covered in dust or burned. The Fan family’s followers thought he had attained enlightenment and apologized to him, saying, “We did not know you had attained enlightenment, yet we praised you; we did not know you were a divine being, yet we insulted you. You are foolish, deaf, and blind. May we ask your way?” Shangqiu Kai said, “I have no way. Even in my heart, I do not know why. However, there is one thing I can tell you.” “When your two guests stayed at my lodging before, they heard of the power of the Fan family, who could make the living perish and the perished live, the rich become poor and the poor become rich. I sincerely believed this and came from afar. Upon arriving, I found that the words of your followers were all true. I only feared that my sincerity was insufficient and my actions inadequate, and I was at a loss as to where to place myself or what the consequences might be. My mind was single-minded. Nothing could contradict me, that was all. Now, Fang knows that your followers have misled me. I am inwardly suspicious and outwardly arrogant, hoping that I will not be so anxious in the past. I am filled with apprehension and inwardly burning with fear. How can I approach them now?” From then on, when the disciples of the Fan family encountered beggars or horse doctors on the road, they dared not humiliate them, but would always dismount their carriages and bow to them. Zai Wo heard of this and told Confucius. Confucius said, “Do you not understand? A person of utmost sincerity can move all things. He can move Heaven and Earth, touch the spirits and gods, and roam the six directions without anyone opposing him. It is not merely about treading dangerous paths or entering water and fire. Even Shangqiu Kai, who was sincere, did not oppose those who were false. How much more so when both he and others are sincere? My children, understand this!”

During the reign of King Xuan of Zhou, there was a servant named Liang Yang who was skilled at raising wild birds and beasts. He provided them with food in the garden, and even tigers, wolves, eagles, and the like were all docile. Males and females were in front, and they bred in large groups, with different species living together without fighting or attacking each other. The king, fearing that his skill would end with him, ordered Mao Qiuyuan to pass it on. Liang Yang said, “I am a lowly servant; what skill can I tell you? I fear Your Majesty will consider me a hidden master. I will only tell you my method of raising tigers. When things are favorable, they are happy; when they are unfavorable, they are angry. This is the nature of those with blood and energy. But are joy and anger arbitrarily aroused? They are all caused by what is contrary to their will. One who eats a tiger dares not give it live prey, lest it be angered by the killing; one dares not give it whole prey, lest it be angered by the destruction. One must feed it when it is hungry and satiated, and then satisfy its anger.” “Tigers are different from humans, yet they fawn upon those who feed them; this is submission. Therefore, to kill them is rebellion. How then can I dare to rebel against them and incite their anger? Nor will I submit to them and incite their joy. For joy followed by anger, and anger followed by joy, are both incorrect. Now, my heart is free from both rebellion and submission; thus, birds and beasts will regard me as one of their own. Therefore, those who wander in my garden do not yearn for tall forests and vast marshes; those who sleep in my courtyard do not desire deep mountains and secluded valleys—this is the natural order.”

Yan Hui asked Confucius, “I once crossed a deep abyss, and the ferryman steered the boat with divine skill. I asked him, ‘Can boatmanship be learned?’ He replied, ‘Yes. Those who can swim can be taught, and those who are good at swimming can learn by doing. But as for those who have never seen a boat, they ask to learn how to steer it.’ I asked him again, but he did not answer. May I ask what this means?” Confucius said, “Alas! You and I have long pondered the words, but we have not grasped the essence, yet you insist on speaking the truth. Those who can swim can be taught because they are light on the water; those who are good at swimming can learn by doing because they forget about the water. But as for those who have never seen a boat and ask to steer it, they see the abyss as a mountain, and the capsizing of the boat as a crack in their cart. All things are laid out before them, yet they cannot enter their dwelling place. How can they not go and have time to go?” To carve with a tile is skillful; to carve with a hook is cowardly; to carve with gold is foolish. Skill is one thing, but if one is arrogant about it, then one values ​​external appearances. Those who value external appearances are clumsy in their inner qualities.

Confucius observed the Lüliang Gorge, where the water plunges thirty fathoms and the foam stretches for thirty li, a place where even turtles, tortoises, and fish cannot swim. He saw a man swimming there and, thinking him to be suffering and contemplating death, instructed his disciples to swim alongside him. After several hundred paces, the man emerged, his hair flowing freely, singing as he strolled along the Tang Lane. Confucius then asked him, “The Lüliang Gorge is thirty fathoms high, with a spray stretching thirty li. Even turtles, tortoises, and soft-shelled turtles cannot swim there. When I saw you, you told me about it, and I thought you were suffering and wanted to die. I even sent my disciples to float down the river to catch you. When you came out, your hair was disheveled, and you sang as you walked. I thought you were a ghost. But upon closer inspection, you are a human. May I ask if there is a way to walk in water?” He 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 how I follow the way.” Confucius said, “What do you mean by beginning with what is natural, growing with my nature, and being completed by fate?” He 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.”

Confucius was traveling in Chu. Emerging from a forest, he saw a lame old man catching cicadas, effortlessly picking them up. Confucius said, “Are you skillful? Do you possess a method?” The old man replied, “I do have a method. In the fifth or sixth month, if I pile two cicadas without them falling, the amount lost is only a few cents; if I pile three without them falling, the amount lost is only one-tenth; if I pile five without them falling, I can still pick them up. I stand there as still as a stump, my arm as firm as a withered branch. Though heaven and earth are vast, and all things numerous, I know only the cicada’s wing. I neither turn nor lean, nor would I exchange the cicada’s wing for anything else; how could I not catch it?” Confucius turned to his disciples and said, “When one’s will is undivided, it becomes concentrated in the spirit. Is this not what the lame old man is like?” The old man replied, “You met a mere laborer; how could you know to ask such a question? Cultivate your own methods, and then you can speak of higher matters.”

There was a man who loved seabirds. Every morning he would go out to sea and swim with the seabirds, and hundreds of them would come to him. His father said, “I heard that the seabirds all follow you. Bring them back so I can play with them.” The next day, when he went out to sea, the seabirds danced but did not come down. Therefore it is said: The ultimate words transcend words, the ultimate actions are non-actions; those who equate their wisdom with the knowledge of others are shallow.

Zhao Xiangzi led 100,000 men on a hunt in Zhongshan. He used firewood to set fire to the forest, the flames spreading for a hundred li. A person emerged from a stone wall, rising and falling with the smoke and fire; the crowd called it a ghost. After the fire passed, the person slowly walked out, as if it had never been there. Xiangzi was puzzled and detained the person, observing it closely: its form, color, and seven orifices were human; its breath and voice were human. He asked, “How did you come to be in the stone? How did you come to enter the fire?” The man asked, “What is this thing called stone? What is this thing called fire?” Xiangzi replied, “What you just came out of was stone; what you just waded through was fire.” The man said, “I don’t know.” Marquis Wen of Wei heard this and asked Zixia, “Who is that person?” Zixia replied, “From what I have heard of your words, Master, those who are harmonious are in complete harmony with all things, and nothing can harm them. They can roam among metal and stone, and tread on water and fire, all are permissible.” Marquis Wen said, “Why don’t you do it, my lord?” Zixia replied, “I cannot yet cut out my heart and discard my wisdom. Nevertheless, I have time to try to explain it to you.” Marquis Wen said, “Why don’t you do it, Master?” Zixia replied, “You are capable of it, yet you choose not to do it.” Marquis Wen was greatly pleased.

A divine shaman from Qi came to Zheng and settled there. His name was Ji Xian. He knew people’s life and death, existence and demise, fortune and misfortune, lifespan and premature death, predicting events in years, months, ten days, and days, as if by magic. The people of Zheng, upon seeing him, all fled in terror. Liezi, upon seeing him, was captivated and returned to tell Huqiu Zi, saying, “At first I thought your Way was the ultimate, but now there is something even more ultimate.” Huqiu Zi said, “We have neither the written word nor the substance, yet you have attained the Way? If there are only females and no males, what eggs are there? Yet you use the Way to contend with the world; surely that is true. That is why I sent someone to examine you. Try bringing him here, and I will show him.” The next day, Liezi took him to see Huqiu Zi. Huqiu Zi came out and said to Liezi, “Alas! Your master is dead, he cannot be revived, not even ten days later. I saw something strange, I saw wet ashes.” Liezi went in, tears soaking his robe, and told Huqiu Zi. Hu Zi said, “When you showed me the patterns on the earth, I found him guilty of endlessly misunderstanding. He must have almost seen my virtue. Come with me again!” The next day, Hu Zi took him to see Hu Zi again. Afterwards, Hu Zi said to Lie Zi, “How fortunate I am! Your teacher met me, and I am cured. I feel revived. I have seen Du Quan.” Lie Zi went in and told Hu Zi. Hu Zi said, “When you showed me the patterns on heaven and earth, I found that names and realities did not apply, yet the opportunity arose from his heels. This is Du Quan. He must have almost seen my goodness. Come with me again!” The next day, Hu Zi took him to see Hu Zi again. Afterwards, Hu Zi said to Lie Zi, “Your teacher is not well-groomed, so I have no way to consult him. Try to clean the room, and I will consult him again.” Lie Zi went in and told Hu Zi. The Master Hu said, “You showed me the vastness and immensity of the Great Emptiness, which is probably a glimpse of my balanced spirit. The swirling water of a salamander becomes an abyss, the still water becomes an abyss, the flowing water becomes an abyss, the turbid water becomes an abyss, the fertile water becomes an abyss, the pool water becomes an abyss, the Yong water becomes an abyss, the Qian water becomes an abyss, and the fertile water becomes an abyss. These are the nine abysses. Come with me again!” The next day, he met with the Master Hu again. Before he had even settled down, he lost his footing and ran away. The Master Hu said, “Chase after him!” Liezi chased after him but could not catch him. He returned and reported to the Master Hu, saying, “He has vanished, he has been lost, I could not catch him.” The Master Hu said, “You showed me the beginning of my lineage.” “I was with it, yet it was empty and shifting, I did not know who it was, so I mistook it for thatch and flowing water, and thus I fled.” Then Liezi thought he had never learned anything and returned home. He did not go out for three years, cooking for his wife, eating hamsters as if they were human, having no relatives or friends, returning to simplicity and plainness, standing alone with his own form, yet he remained in seclusion, and thus ended his life.

When Zi Liezi was traveling to Qi, he turned back halfway and encountered Bohun Maoren. Bo Hun Mao Ren asked, “Where did you go?” He replied, “I was startled.” “Why were you startled?” “I ate from ten bowls of wine, but the fifth bowl was served first.” Bo Hun Mao Ren said, “If that’s the case, why were you startled?” He replied, “If one’s inner sincerity is not understood, one’s espionage will shine brightly, and one’s outward appearance will intimidate people, making them look down on the elderly and thus thwarting their worries. The wine sellers are merely merchants who sell soup, winning only from surplus; their profit is meager, their power is insignificant, yet they are still like this. How much more so the ruler of a great empire, who toils for the country and exhausts his wisdom in affairs; he will entrust me with tasks and reward me with achievements, that is why I am startled.” Bo Hun Mao Ren said, “Excellent observation! If you act accordingly, people will protect you.” Before long, he went out, and the door was filled with people wearing sandals. Bohun stood facing the north, his staff frowning at Yi. There is room for standing, and it can be said without saying anything. Guests should tell Liezi. Liezi picked up his shoes and walked on his feet. He came to the door and asked, “Since you have come, Sir, have you not used the medicine?” He said, “That’s it. I tell you, people will protect you, and the fruit will protect you. You can’t make people protect you, but you can’t. If you don’t protect me, how can you use it? There must be something different about it, but it’s meaningless. Don’t tell me what you say. It’s so harmful to others.”

Yang Zhu went south to Pei, while Laozi traveled west to Qin. They met at the outskirts of the city. Upon reaching Liang, they encountered Laozi. Laozi, halfway there, looked up to the sky and sighed, saying, “I initially thought you were teachable, but now you are not.” Yang Zhu did not reply. Upon arriving at the inn, Laozi offered Yang Zhu water to rinse his mouth and a towel. Yang Zhu removed his shoes and crawled forward on his knees, saying, “Just now, Master, you looked up to the sky and sighed, saying, ‘I initially thought you were teachable, but now you are not.’ I wanted to ask Master to take my leave, but I was busy, so I dared not. Now that Master is free, may I ask about your faults?” Laozi said, “You are so arrogant and smug; with whom do you live? Great virtue seems like disgrace, and abundant virtue seems like insufficiency.” Yang Zhu was startled and his expression changed, saying, “I respectfully obey your command!” As he went, the innkeeper greeted him and led him to his home. The innkeeper held the mat, and the wife held the towel and towel. The innkeeper stepped aside from the mat, and the cook stepped aside from the stove. On the contrary, those who were staying there were vying for seats.

Yang Zhu visited an inn in Songdong. The innkeeper had two concubines, one beautiful and one ugly; the ugly one was noble, while the beautiful one was lowly. Yang Zhu asked the reason. The innkeeper 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.” Yang Zhu said, “My disciples, remember this! Practice virtue and abandon self-righteousness; where can you go without being loved?”

There are ways to always win and ways to never win. The way to always win is gentleness; the way to never win is strength. Both are known, but people do not. Therefore, the ancients said: “Strength begins with those who are not as strong as oneself; gentleness begins with those who act first. Those who begin with those who are not as strong as oneself, but eventually become as strong as oneself, are in danger. Those who act first are not in danger. Using this to overcome oneself is like using one’s own followers; using this to entrust the world with one’s own followers is like using one’s own followers. This is called winning without winning, entrusting without entrusting. Master Zhou said: “To be strong, one must guard it with gentleness; to be powerful, one must protect it with weakness. Accumulating gentleness leads to strength; accumulating weakness leads to power. Observe what is accumulated to know the source of fortune and misfortune. Strength overcomes those who are not as strong as oneself, but eventually becomes as strong as oneself; gentleness overcomes those who act first, and its power is immeasurable.” Laozi said: “A strong army will perish. A strong tree will break. The gentle and weak are companions of life; the hard and strong are companions of death.”

The appearance need not be childlike, but the wisdom is childlike; the wisdom need not be childlike, but the appearance is childlike. Sages value childlike wisdom but discard childlike appearance; people are drawn to childlike appearance but distant from childlike wisdom. Those whose appearance resembles ours are approached and loved; those whose appearance differs from ours are distanced and feared. Those with a seven-foot frame, different hands and feet, hair on their heads, teeth in their mouths, leaning on something and running towards it, are called humans. Yet humans may not be without animalistic desires; though they may have animalistic desires, they are loved because of their appearance. Those with wings and horns, distinct teeth and claws, flying upwards and crawling downwards, are called beasts. Yet beasts may not be without human hearts; though they may have human hearts, they are distanced because of their appearance. The Fuxi clan, the Nuwa clan, the Shennong clan, and the Xiahou clan, with snake bodies and human faces, ox heads and tiger noses; these had non-human appearances, yet possessed the virtues of great sages. Xia Jie, Yin Zhou, Lu Huan, and Chu Mu, though their appearances and seven orifices resembled humans, possessed the hearts of beasts. Yet, many people cling to this single appearance in pursuit of ultimate wisdom, which is futile. The Yellow Emperor fought the Yan Emperor at the Battle of Banquan, leading bears, leopards, wolves, leopards, lynxes, and tigers as his vanguard, and eagles, pheasants, hawks, and kites as his banners—this was using force to command beasts. Yao appointed Kui to oversee music, striking and patting stones, causing all the beasts to dance; playing the Xiao and Shao music nine times, the phoenix came to pay homage: this was using sound to command beasts. So, how are the hearts of beasts different from humans? Their forms and voices differ from humans, yet they do not know how to connect with them. The sage, however, knows everything and understands everything, thus he can guide and command them. Animals possess a natural intelligence, similar to that of humans. Their shared desire for survival requires no human intervention. Males and females mate, mothers and children are close; they avoid flatlands and seek shelter in danger, escaping the cold and embracing the warm. When dwelling, they form groups; when moving, they follow in ranks. The smaller ones stay inside, the stronger ones outside. When drinking, they carry each other; when eating, they call out in unison. In ancient times, they lived and walked alongside humans. During the reigns of emperors, they began to scatter in fear. In later times, they hid and fled to avoid harm. In the land of Jie in the East today, some people can understand the language of the six domestic animals, but this is merely a partial understanding. The ancient, sage-like people knew the nature of all things and understood the sounds of all kinds. They gathered together, taught and received instruction, becoming one with the common people. Therefore, he first gathers spirits and demons, then people from all directions, and finally birds, beasts, insects, and moths. This refers to beings of blood and qi, whose minds and intellects are not so different. The sages know this, therefore their teachings are thorough and complete.

In the Song Dynasty, there lived a man who loved monkeys and raised a large flock of them. He understood their desires, and the monkeys, in turn, understood his heart. He sacrificed his own household to satisfy the monkeys’ appetites. Soon, he ran out of food and planned to limit their rations. Fearing the monkeys would become unruly, he first tricked them, saying, “I’ll give you acorns, three in the morning and four in the evening, is that enough?” The monkeys all rose up in anger. Then he said, “I’ll give you acorns, four in the morning and three in the evening, is that enough?” The monkeys all submitted and rejoiced. This is how creatures use their abilities to subdue each other. A sage uses wisdom to subdue the foolish, just as the monkey keeper used wisdom to subdue his monkeys. He neither lost his reputation nor his power, but rather manipulated their joy and anger!

Ji Shengzi was raising fighting chickens for King Xuan of Zhou. After ten days, he asked, “Can the chickens stop fighting?” The king replied, “Not yet, they are still arrogant and reckless.” After ten days, he asked again. The king said, “Not yet, they still respond to your shadow.” After ten days, he asked again. The king said, “Not yet, they still glare at you and are full of arrogance.” After ten days, he asked again. The king said, “Almost there. Although the chickens still crow, they no longer change their behavior. They look like wooden chickens, and their virtue is complete. Other chickens dare not challenge them and will only run away.”

Hui Ang met with King Kang of Song. King Kang stamped his feet, coughed, and said abruptly, “What I speak of is courage and strength, not benevolence and righteousness. What will you teach me, my guest?” Hui Ang replied, “I have a way that makes even the bravest man unable to be stabbed, and even the strongest man unable to strike. Does Your Majesty not understand this?” King Kang said, “Excellent, this is what I wish to hear.” Hui Ang said, “To be unable to be stabbed or struck is still a disgrace. I have a way that makes even the bravest man dare not stab, and even the strongest man dare not strike. This lack of courage does not mean a lack of will. I have a way that makes a man inherently without such will. Without…” His ambition was not driven by greed or self-interest. I possess a way to achieve this, so that all men and women in the world would be filled with joy and desire to benefit from it. This surpasses even the brave and strong, and is superior to the four burdens. Does Your Majesty alone have no such intention?” King Song said, “This is what I desire.” Hui Ang replied, “Confucius and Mozi are examples. Confucius and Mozi, though without land, were rulers; though without office, they were leaders; all men and women in the world eagerly awaited their safety and benefit. Now, Your Majesty, the ruler of ten thousand chariots, if you truly have such a will, then all within the four borders will benefit. Your Majesty is far superior to Confucius and Mozi.” King Song had no reply. Hui Ang hastily left. King Song said to his attendants, “Well said! The guest has persuaded me with his words!”

King Mu of Zhou, third

During the reign of King Mu of Zhou, a being appeared in the westernmost kingdom. This being could enter water and fire, penetrate metal and stone, reverse mountains and rivers, and move cities. It could move through the void without falling, and touch solid objects without being struck. Its transformations were endless and boundless. It not only altered the forms of things but also changed people’s minds. King Mu revered it as a god and served it as a ruler. He provided it with a comfortable dwelling, offered it sacrificial animals, and selected female musicians to entertain it. The being complained that the king’s palace was too lowly to live in, the food in the kitchen too foul to enjoy, and the concubines too unpleasant to approach. King Mu then rebuilt it. The construction of earth and wood, the use of ochre and clay, were all exquisitely crafted. The five treasuries were emptied, and the platform was completed. It stands a thousand feet high, overlooking the Zhongnan Mountains, and is called the Terrace of the Central Heaven. The beautiful and graceful maidens of Jianzheng and Wei, adorned with fragrant oils, with delicate eyebrows, hairpins and earrings, and wearing silk robes, trailed long silk ribbons. Their skin was powdered white and their eyebrows black, and they wore jade rings. They were adorned with fragrant herbs and played music such as “Cheng Yun,” “Liu Ying,” “Jiu Shao,” and “Chen Lu.” The sun and moon offered jade garments and daily delicacies. Even the transformed beings were reluctant to leave, and were compelled to approach it. After a short while, they went to visit the king. The king took the transformed beings’ chariots and they soared upwards to the heavens, stopping only then. They reached the palace of the transformed beings. The palace was constructed of gold and silver, adorned with pearls and jade; it rose above the clouds and rain, its base unknown, appearing like a gathering of clouds. What the king saw and heard, and what he tasted and smelled, were not of this human realm. He truly believed them to be the abode of the Emperor, the Pure Capital, the Purple Palace, the Heavenly Palace, and the Grand Music Palace. Looking down, the palaces and pavilions appeared as piled-up blocks of sushi. The king, having lived there for decades, had not thought of his kingdom. The transformed man again visited the king, and wherever they went, the sun and moon were not visible above, nor were rivers and seas below. The light and shadows blinded the king, and the sounds confused his ears. His body trembled and his senses were shattered. He was disoriented and begged the transformed man to return. The transformed man moved him, and the king felt as if he had vanished. When he awoke, he found himself in the same place as before, with the same attendants. Looking before him, he saw that the wine was not yet clear and the food was not yet cooked. The king asked where they had come from. His attendants replied, “Your Majesty remained silent.” Thus, King Mu, who had been lost in thought for three months, returned to his senses. He then asked the transformed man. The transformed man said, “I travel with the king in spirit; how could my body move? Moreover, where I once resided, how is it different from the king’s palace? Where I once traveled, how is it different from the king’s attendants? The king is often doubtful and temporarily absent. Can the extremes of change, the intervals between slowness and speed, be fully described?” The king was greatly pleased. He neglected state affairs, disregarded his concubines, and indulged in unrestrained travels. He ordered a chariot drawn by eight steeds, with a swift horse on the right, a green-eared horse on the left, a red horse on the right, and a white horse on the left. The master chariot was driven by Zaofu, with Dao (with a radical below) on the right. The next chariot was drawn by a yellow horse on the right, a swift-wheeled horse on the left, a thief horse on the left, and a mountain horse on the right. Bai Yao was the master charioteer, with Can Bai as the master charioteer and Ben Rong on the right. They traveled a thousand miles, arriving at the country of the Ju Sou clan. The sage Ju Sou offered the blood of a white swan to the king, and prepared water from oxen and horses to wash the king’s feet, along with the two chariots. After drinking, they departed, lodging at the foot of Kunlun Mountain, on the sunny side of the Red River. The next day, they ascended Kunlun Hill to view the Lü Pavilion of the Yellow Emperor, and then enfeoffed it, as a tribute to future generations. They then hosted the Queen Mother of the West, offering wine at the Jade Pool. The Queen Mother of the West sang a royal song, which the king responded to, its words filled with sorrow. They then observed the setting sun, noting that the sun traveled ten thousand miles in a single day. The king then exclaimed, “Alas! I alone have not been virtuous enough, yet I have found harmony in pleasure; will future generations condemn my transgressions?” King Mu was almost a divine being! He could fully enjoy the pleasures of his life, yet he still lived for a hundred years before passing away; the world considered him to have ascended to heaven.

Lao Chengzi studied magic under Master Yin Wen for three years without taking leave. Lao Chengzi then asked for permission to retire. Mr. Yin Wen bowed and led him into the room, dismissing those around him, and spoke to him, saying: “When Laozi passed away, he turned to me and said: ‘The vital energy of life and the form of things are all illusions. The origin of creation, the transformation of Yin and Yang, is called life and death. The exhaustion of numbers and the attainment of change, the shifting of forms, is called transformation and illusion. The Creator’s skill is profound and ingenious, difficult to fathom and endless. Those that manifest form are skillful but shallow, thus arising and ceasing. Only when you understand that illusion and transformation are no different from life and death can you learn about illusion. You and I are also illusions, so why should we learn?'” Laozi returned home, and following Mr. Yin Wen’s words, he pondered deeply for three months, and thus was able to live and die freely, and understand the four seasons; thunder in winter, ice in summer; those that fly, walk; those that walk, fly. He never recorded his techniques throughout his life, therefore they were not passed down to the world. Master Liezi said, “Those skilled in transformation fly. He never recorded his techniques throughout his life, therefore they were not passed down to the world. Master Liezi said, “Those skilled in transformation, their methods are subtle and profound, their achievements are shared by all. The virtues of the Five Emperors and the achievements of the Three Kings were not necessarily solely due to their wisdom and courage; perhaps they were accomplished through transformation. Who can fathom this?”

There are eight signs of awakening and six signs of dreaming. What are the eight signs? They are: first, cause; second, action; third, gain; fourth, loss; fifth, sorrow; sixth, joy; seventh, life; and eighth, death. These eight signs are what the body encounters. What are the six signs? They are: first, a proper dream; second, a dream of waking; third, a dream of contemplation; fourth, a dream of waking; fifth, a dream of joy; and sixth, a dream of fear. These six are what the spirit interacts with. Those who do not understand the origins of change and response will be confused about its cause when events occur. Those who understand the origins of change and response will know its cause when events occur. Knowing its cause, there is no fear. The waxing and waning, the ebb and flow of the body are all connected to heaven and earth and correspond to all things. Therefore, when Yin energy is strong, one dreams of wading through vast waters in fear; when Yang energy is strong, one dreams of wading through great fire and being burned; when both Yin and Yang are strong, one dreams of life and death. When extremely full, one dreams of giving; when extremely hungry, one dreams of taking. Thus, those who consider floating and emptiness as a ailment dream of soaring; those who consider sinking and solidity as a ailment dream of drowning. Sleeping with a belt on, one dreams of snakes; flying birds taking flight, one dreams of flying. When Yin energy is about to decline, one dreams of fire; when illness is about to occur, one dreams of eating. Those who drink wine are sorrowful; those who sing and dance weep. The Master Liezi said, “When the spirit encounters something, it becomes a dream; when the body interacts with it, it becomes an event. Therefore, what one thinks during the day and dreams at night is what the spirit and body encounter. Thus, when the spirit is concentrated, thoughts and dreams naturally disappear. One believes that one is not speaking when awake, and one believes that one’s dreams are not understood; these are merely the comings and goings of things. The true men of old forgot themselves when awake and did not dream when asleep. How much of this is empty talk?”

In the southern corner of the westernmost point lies a country, its boundaries unknown, named the Ancient Wild Country. The yin and yang energies do not interact there, therefore there is no distinction between cold and heat; the sun and moon do not shine there, therefore there is no distinction between day and night. Its people neither eat nor wear clothes, but sleep most of the time. They wake once every fifty days, believing what they do in their dreams to be real, and what they see in their waking hours to be illusory. The four seas call this the Central Country, spanning north and south of the Yellow River, east and west of Mount Tai, over ten thousand li in size. Its yin and yang are perfectly balanced, hence the alternation of cold and heat; its day and night are distinct. Its people are both wise and foolish. All things flourish, and their talents are diverse. There is a ruler and his ministers, upholding propriety and law. Their deeds are immeasurable. They wake and sleep, believing what they do in their waking hours to be real, and what they see in their dreams to be illusory. In the northern corner of the easternmost point lies a country called the Country of Multitude. The soil there is scorching hot, and even the lingering sunlight and moonlight cannot nourish the land. The people eat grass roots and tree fruits, and do not know how to cook with fire. They are fierce and valiant, the strong and the weak rely on each other, they value victory over righteousness; they are always on the move and rarely rest, and are always awake but never sleep.

The Yin family of Zhou was very wealthy, and its servants worked tirelessly from dawn till dusk. One old laborer, exhausted, was made to work even harder. By day he groaned as he worked, and by night he slept soundly, his mind scattered. He dreamt often of being a ruler, above the people, governing the state. He would roam the palaces and indulge in his desires, his pleasures boundless. Upon waking, he would return to his labors. Someone tried to comfort him, but the laborer said, “Life is a hundred years, divided into day and night. By day I am a servant, suffering greatly; by night I am a ruler, enjoying unparalleled pleasure. What is there to complain about?” The Yin family, preoccupied with worldly affairs and the well-being of their family business, was physically and mentally exhausted, and also slept soundly at night. He dreamt often of being a servant, running errands and performing all kinds of tasks; he was subjected to scolding and beatings. He would groan and moan in his sleep, but would fall silent at dawn. Yin fell ill and went to visit a friend. The friend said, “If you have a high position, wealth, and are far superior to others, then your dreams of being a servant are simply a recurring cycle of suffering and idleness. If you wish to experience both in your dreams and waking hours, how could you possibly achieve that?” Upon hearing his friend’s words, Yin reduced his workload and lessened his mental anxieties, and his illness lessened somewhat.

A man from Zheng, a woodcutter named Huangye, encountered a frightened deer. He chased after it, struck it, and killed it. Fearing that others would see him, he quickly hid it in a moat, covering it with banana leaves, overjoyed. A moment later, he forgot where he had hidden it and thought it was a dream. He recited the story along the way. A passerby overheard him, followed his words, and retrieved the deer. Upon returning home, he told his wife, “The woodcutter dreamed of getting a deer but didn’t know where it was; now I have it, so it was just a dream!” His wife said, “Did you dream of the woodcutter getting a deer? Or was there no woodcutter? Now that you have really gotten a deer, was your dream real?” He replied, “I have already gotten the deer, why should I know if he dreamed of me?” The woodcutter, upon returning home, was still upset about losing the deer, and that night he dreamed of where he had hidden it and also dreamed of who had found it. At dawn, he found the deer he had dreamt of. He then filed a lawsuit and argued over it, which was brought before the judge. The judge said, “If you truly obtained the deer in the first place, you falsely claim it was a dream; if you truly dreamt of obtaining the deer, you falsely claim it is reality. He truly obtained the deer, yet he is arguing with you over it. The man in the room also claims it was a dream of recognizing a deer, but no one actually obtained the deer. Now, since we possess this deer, we request that it be divided in two.” He reported this to the ruler of Zheng. The ruler of Zheng said, “Alas! Is the judge going to again claim to divide a deer in a dream?” He consulted the prime minister. The prime minister said, “Whether it is a dream or not, I cannot distinguish. To distinguish between waking and dreaming, only the Yellow Emperor and Confucius could do so. Now that the Yellow Emperor and Confucius are gone, how can you distinguish them? Let us heed the judge’s words.”

Song Yangli Hua Zi, in middle age, suffered from amnesia. He would forget what he received in the morning by evening, and forget what he received in the evening by morning; he would forget to walk when on the road, and forget to sit when indoors; he could not recognize his past, nor his future. He was poisoned by this. He consulted historians and diviners, but they could not predict the future; he consulted shamans and prayed, but they could not stop him; he consulted doctors and they tried to cure him, but to no avail. In Lu, there was a scholar who claimed he could cure this. His wife, having given half her property, asked him for his remedy. The scholar said, “This is certainly not something that can be divined by omens, nor something that can be prayed for, nor something that can be cured by medicine. I will try to change his heart and his thoughts, and perhaps then he will be cured!” So he tried to expose himself to ask for clothes; to starve himself to ask for food; to hide himself to ask for light. The scholar happily told his son, “The illness can be cured. However, my remedy is to be passed down secretly and not told to anyone. Try to dismiss everyone around you and have him stay alone in a room for seven days.” They followed his advice. No one knew what he had done, yet his years-long illness was completely cured in a single day. Hua Zi, upon realizing this, was furious. He dismissed his wife, punished his son, and chased after the Confucian scholar with a spear. The people of Song seized him and asked him why. Hua Zi replied, “Before, I forgot, completely oblivious to the existence of heaven and earth. Now, I suddenly understand. Over the past decades, life and death, gain and loss, sorrow and joy, likes and dislikes have stirred up countless emotions within me. I fear that in the future, life and death, gain and loss, sorrow and joy, likes and dislikes will also disturb my mind like this. Can I ever regain what I have forgotten in a moment?” Zigong heard this and found it strange, so he told Confucius. Confucius said, “This is beyond your comprehension!” He then turned to Yan Hui and recounted it.

A man from Qin named Pang had a son who was intelligent in his youth, but as he grew older, he developed a mental disorder. He heard a song and thought it was weeping; he saw white as black; he tasted fragrance as decay; he tasted sweetness as bitter; he acted wrongly as right. Wherever his mind wandered, heaven and earth, the four directions, water, fire, cold, and heat were all reversed. Yang, his mother, said to her father, “The gentlemen of Lu are skilled in many arts and crafts; could they cure this? Why don’t you go and consult them?” Her father went to Lu, passing through Chen, where he met Lao Dan and told him about his son’s condition. Lao Dan said, “Do you even know how confused you are? Today, all the people in the world are confused about right and wrong, and bewildered by profit and loss. Many share this affliction, and none of them are truly aware of it. Moreover, the confusion of one person is not enough to ruin a family; the confusion of a family is not enough to ruin a village; the confusion of a village is not enough to ruin a country; the confusion of a country is not enough to ruin the world; if the whole world is confused, who can ruin it? If all the people in the world were as confused as you are, you would be confused yourself. Who can distinguish between sorrow and joy, sound and color, smell and taste, right and wrong? Furthermore, my words may not be without confusion, let alone the gentlemen of Lu, who are confused like postmen. How can they resolve the confusion of others? I would rather you return home quickly than accept your reward.”

A man from Yan was born in Yan, grew up in Chu, and returned to his homeland in his old age. Passing through the state of Jin, his companions tricked him, pointing to a city and saying, “This is a city of Yan.” The man’s face paled with sorrow. Pointing to the ancestral altar, they said, “This is the ancestral altar of your village.” He sighed deeply. Pointing to a dwelling, they said, “This is the dwelling of my ancestors.” He wept silently. Pointing to a burial mound, they said, “This is the tomb of my ancestors.” The man wept uncontrollably. His companions burst into laughter, saying, “I once traveled to this place; this is Jin.” The man was greatly ashamed. Upon arriving in Yan, he truly saw the city and ancestral altar of Yan, truly saw the dwelling and tomb of his ancestors, and his sorrow lessened.

Zhongni Fourth

Confucius was at home when Zigong came to wait for him, but Zigong looked worried. Zigong dared not ask, and went out to tell Yan Hui. Yan Hui took up his zither and sang. Confucius heard this and indeed summoned Yan Hui in, asking, “Why are you so happy?” Yan Hui replied, “Master, why are you so worried?” Confucius said, “Tell me your thoughts first.” Yan Hui said, “I once heard you say, ‘Being content with one’s lot and accepting one’s fate, one has no worries.’ That is why I am happy.” Confucius frowned for a moment and said, “Is that so? You have misunderstood. That was what I said before; let me take what I say now as the correct one. You only know the worrylessness of being content with one’s lot and accepting one’s fate, but you do not know the great worry that comes with it. Now I will tell you the truth. Cultivate yourself, accept poverty and success, know that the coming and going are not your own, and let no change or disturbance disturb your mind. This is what you call being content with one’s lot and accepting one’s fate, having no worries.” Previously, I revised the *Book of Poetry* and the *Book of Documents*, and rectified rites and music, intending to govern the world and guide future generations; not merely to cultivate myself and govern the state of Lu. However, the rulers and ministers of Lu daily lost their order, benevolence and righteousness declined, and human nature grew increasingly cold. If this way cannot be followed in one country in the present year, how can it be followed in the future year? I now realize that the *Book of Poetry*, the *Book of Documents*, rites, and music cannot save the world from chaos, yet I have not laughed at the methods of reform: this is what those who accept their fate and are content with their lot worry about. Nevertheless, I have attained enlightenment. The joy that leads to knowledge is not what the ancients meant by “joyful knowledge.” True joy and true knowledge lie in the absence of joy and knowledge; therefore, there is nothing one does not rejoice in, nothing one does not know, nothing one does not worry about, and nothing one does not do. Why should the *Book of Poetry*, the *Book of Documents*, rites, and music be abandoned? Why should they be reformed? Yan Hui bowed to the north and said, “I have also attained enlightenment.” He then went and told Zigong. Zigong was bewildered and lost. He returned home and indulged in lustful thoughts for seven days, neither sleeping nor eating, until he became emaciated. Yan Hui went to persuade him again, and he returned to his home, where he played the zither, sang, and recited books, continuing this practice for the rest of his life.

A minister from Chen visited Lu and secretly met with the Shusun family. Shusun said, “Our country has a sage.” The minister asked, “Is it not Confucius?” Shusun replied, “Yes.” “How do you know he is a sage?” the minister asked. Shusun said, “I have often heard Yan Hui say, ‘Confucius can abandon his mind and use his body.'” The minister from Chen said, “Our country also has a sage, do you not know him?” The minister asked, “Who is this sage?” Shusun replied, “A disciple of Laozi, named Kangcangzi, who has attained Laozi’s Way and can see with his ears and hear with his eyes.” The Duke of Lu was greatly astonished upon hearing this and sent his highest minister with generous gifts to invite Kangcangzi. Kangcangzi accepted the invitation and arrived. The Duke of Lu humbly inquired about him. Kang Cangzi said, “Those who transmit this are mistaken. I can see and hear without using my ears and eyes, but I cannot change the use of my ears and eyes.” The Marquis of Lu said, “This is truly extraordinary. How does it work? I would like to hear it.” Kang Cangzi said, “My body is in harmony with my heart, my heart with my qi, my qi with my spirit, and my spirit with nothingness. Even the faintest presence, the most subtle sound, though far beyond the eight directions, is within my very eyelashes. Those who come to affect me, I will surely know. Yet I do not know that it is the sensation of my seven orifices and four limbs, the knowledge of my heart and six internal organs; it is merely self-knowledge.” The Marquis of Lu was greatly pleased. Another day, he told Confucius about it, and Confucius smiled but did not reply.

The Grand Minister of the Shang Dynasty met with Confucius and asked, “Are you a sage, Qiu?” Confucius replied, “How could I dare claim to be a sage? However, I am a learned and knowledgeable person.” The Grand Minister of the Shang Dynasty asked, “Were the Three Kings sages?” Confucius replied, “The Three Kings were skilled at employing the wise and courageous; I do not know them as sages.” The Grand Minister of the Shang Dynasty asked, “Were the Five Emperors sages?” Confucius replied, “The Five Emperors were skilled at employing benevolence and righteousness; I do not know them as sages.” The Grand Minister of the Shang Dynasty asked, “Were the Three Sovereigns sages?” Confucius replied, “The Three Sovereigns were skilled at adapting to the times; I do not know them as sages.” The Grand Minister of the Shang Dynasty was greatly astonished and asked, “Then who is the sage?” Confucius, after a moment of hesitation, said, “In the West, there is a sage who, without arrogance, is not disorderly; without speaking, he is confident; without transforming, he acts on his own; the people are so awe-inspiring that they cannot name him. I suspect he is a sage. Is he truly a sage, or is he not?” The Grand Minister of the Shang Dynasty remained silent, thinking to himself, “Confucius has deceived me!”

Zixia asked Confucius, “Why is Yan Hui’s life so difficult?” Confucius replied, “Yan Hui’s benevolence surpasses that of Qiu.” Zixia asked, “Why is Zigong’s life so difficult?” Confucius replied, “Zigong’s eloquence surpasses that of Qiu.” Zixia asked, “What is Zilu’s life like?” Confucius replied, “You’s courage surpasses that of Qiu.” Zixia asked, “What is Zizhang’s life like?” Confucius replied, “Shi’s dignity surpasses that of Qiu.” Zixia rose from his seat and asked, “Then why do these four disciples serve you, Master?” Confucius replied, “Sit! I will tell you. Yan Hui is benevolent but cannot be repentant. Zigong is eloquent but cannot be tactful. You are courageous but not timid. Shi is dignified but cannot be agreeable. Even if you combined the virtues of all four to replace me, I would not allow it. This is why they serve me without wavering.”

Zi Liezi studied under Huqiu Zilin and befriended Bohun Maoren, and then lived in the southern suburbs. Those who followed him lived there daily, yet could not keep up. Although Zi Liezi was also humble, he debated with Bohun Maoren every morning, and heard everything. Yet, for twenty years, he lived next door to Bohun Maoren, but never visited him; when they met on the road, they acted as if they did not see each other. His servants believed without question that Zi Liezi and Bohun Maoren were enemies. A man from Chu asked Zi Liezi, “Master, what is your enemy, Bohun Maoren?” Zi Liezi replied, “Bohun Maoren is outwardly impressive but inwardly deceitful; he hears nothing, sees nothing, speaks nothing, knows nothing, and is fearless. What would you do there? Nevertheless, I will take you with me to see him.” Forty disciples went with him. Upon seeing Bohun Maoren, they found him indeed deceptively charming and unapproachable. Looking at Zi Liezi, they found him incompatible in both appearance and spirit, and thus could not be grouped with. Nan Guozi suddenly pointed to a disciple of Liezi, the one who was the least virtuous, and spoke to him, appearing confident and upright, even domineering. Liezi’s followers were astonished. They all looked doubtful upon returning home. Liezi said, “Those who are truly enlightened are silent; those who advance in knowledge are also silent. To use silence as speech is also speech; to use ignorance as knowledge is also knowledge. To be silent and not to speak, to be ignorant and not to know, is both speech and knowledge. There is nothing that cannot be spoken, and nothing that cannot be known; there is nothing that cannot be spoken, and nothing that cannot be known. That is all. Why are you so astonished?”

After three years of studying under Master Liezi, his mind dared not dwell on right and wrong, nor his mouth on gain and loss, and he was finally able to observe Old Shang with a single glance. After five years, his mind again dwelled on right and wrong, and his mouth again spoke of gain and loss, and Old Shang finally smiled with a smile. After seven years, his thoughts were no longer concerned with right and wrong, and his words were no longer concerned with gain and loss. Master Liezi then invited him to sit beside him. After nine years, his thoughts and words were so profound that he no longer knew right or wrong, gain or loss, nor did he know right or wrong, gain or loss, of his own or others’. He had progressed both internally and externally. Then his eyes became like ears, his ears like nose, his nose like mouth, and his mouth became indistinguishable from others. His mind concentrated, his form released, and his flesh and bones melted away; he was unaware of where his form leaned, where his feet trod, where his mind clung, and where his words concealed. This was all. Then, nothing was hidden from him.

Liezi, the first son of Chu, loved to travel. Huqiu Zi asked, “Yu Kou loves to travel, but what is it that he enjoys?” Liezi replied, “The joy of travel lies in the endless cycle of things I play with. When others travel, they observe what they see; when I travel, I observe the changes in things. Travel, oh travel! No one can truly discern the nature of travel.” Huqiu Zi said, “Is Yu Kou’s travel the same as others’, yet you say it is different? Everything he sees is constantly changing. He plays with the endless cycle of things, unaware that he himself is also without end. He focuses on external travel, neglecting internal observation. External travel seeks completeness in things; internal observation finds contentment within oneself. Finding contentment within oneself is the ultimate form of travel; seeking completeness in things prevents true travel.” Thereupon, Liezi never went out again, believing himself to be ignorant of travel. Huqiu Zi said: “How supreme is wandering! The one who has reached the highest level of wandering does not know where to go; the one who has reached the highest level of observation does not know what to look at. All things are wandered in, all things are observed. This is what I call wandering, this is what I call observation. Therefore, it is said: How supreme is wandering! How supreme is wandering!”

Long Shu said to Wen Zhi, “Your methods are subtle. I have an illness; can you cure it?” Wen Zhi replied, “I will obey your command. But first, tell me the root of your illness.” Long Shu said, “I do not consider the praise of my village an honor, nor the destruction of my country a disgrace; I am neither elated by gain nor saddened by loss; I regard life as death, wealth as poverty, people as pigs, and myself as a human. I live in my home as if it were an inn; I view my village as a barbarian land. All these ailments cannot be dispelled by rewards or punishments, nor can they be altered by prosperity or decline, gain or loss, sorrow or joy. Therefore, I cannot serve a ruler, make friends with relatives and friends, manage my wife and children, or control my servants. What is this illness? How can it be cured?” Wen Zhi then ordered Long Shu to stand with his back to the light. Wen Zhi looked up at him from behind and said, “Ah! I see your heart. It is empty within its square inch. You are almost a sage! Your heart is open in all six orifices, yet not one is open. Perhaps this is why people consider sage wisdom a ailment! This is beyond the reach of my shallow teachings.”

That which is born without cause is the Way. Born from birth, it does not perish even at the end of its life; this is the constant. To perish from birth is misfortune. That which dies with a cause is also the Way. To die from death, it perishes even before its end; this is the constant. To be born from death is good fortune. Therefore, to live without purpose is called the Way; to use the Way and attain an end is called the constant. To die with purpose is also called the Way; to die using the Way is also called the constant.

When Ji Liang died, Yang Zhu looked towards his gate and sang. When Sui Wu died, Yang Zhu stroked his body and wept. When a servant is born, when a servant dies, the people sing and the people weep.

Those whose eyesight is about to fail can see the finest hairs; those whose ears are about to become deaf can hear the first buzzing of gnats; those whose mouths are about to become dry can distinguish between clear and muddy waters; those whose noses are about to become stuffy can sense the first signs of decay; those whose bodies are about to become stiff can feel the first signs of fatigue; those whose minds are about to become confused can discern right from wrong. Therefore, things that do not arrive will not return.

Zheng’s ancestral home, Puze, was filled with wise men, and Dongli was full of talented people. During the Puze campaign, a man named Bo Fengzi passed through Dongli and met Deng Xi. Deng Xi looked at his followers and laughed, saying, “Why do you dance like that coming person?” His followers replied, “We wish to know.” Deng Xi said to Bo Fengzi, “Do you understand the meaning of raising animals? Those who are raised by others but cannot raise themselves are like dogs and pigs; those who raise animals and have them used by us are the labor of men. If your followers are fed, clothed, and rested, that is the work of those in power. But if young and old gather together and become mere prey in the kitchen, how are you different from dogs and pigs?” Bo Fengzi did not respond. Bo Fengzi’s followers stepped forward and said, “Have you heard that Qi and Lu have many prime ministers? Some are skilled in civil engineering, some in metalwork, some in music, some in writing and mathematics, some in military affairs, and some in ancestral temples—all kinds of talents are present. Yet there is no prime minister, no one capable of serving as prime minister. Those who hold positions are ignorant, and those who serve are incompetent. Those who are knowledgeable and capable are used as servants. Those who hold power are my servants; why are you so proud of yourself?” Deng Xi had no reply, glared at his followers, and withdrew.

Gongyi Bo was renowned among the feudal lords for his strength. The Duke of Tangxi spoke of him to King Xuan of Zhou, who then bestowed upon him a court invitation with great ceremony. When Gongyi Bo arrived, King Xuan observed his appearance and found him to be a coward. King Xuan, puzzled and suspicious, asked, “What is your strength?” Gongyi Bo replied, “My strength is enough to break the leg of a spring grasshopper and stretch the wing of an autumn cicada.” The king frowned and said, “My strength is enough to tear the hide of a rhinoceros. I can drag the tails of nine oxen, yet I still feel their weakness. You can break the leg of a spring grasshopper and stretch the wing of an autumn cicada, yet your strength is renowned throughout the world. How is this?” Gongyi Bo sighed deeply and withdrew from his seat, saying, “Excellent, Your Majesty’s question! I dare to answer truthfully. My teacher, Shangqiu Zi, possessed unparalleled strength throughout the world, yet his six relatives were unaware of it, because he had never employed him.” It was because of his strength. I would serve him with my life. He then told me: “If one wishes to see what others cannot see, to observe what others cannot perceive; if one wishes to obtain what others cannot obtain, to do what others cannot do. Therefore, those who study sight first see the cart and firewood, those who study hearing first hear the clanging of bells. What is easy internally is not difficult externally. Because there is no difficulty externally, one’s name will not be confined to one’s own family.” Now my name is known among the feudal lords, which is because I have concealed my teacher’s teachings and made my abilities known. Therefore, my name is not for the burden of my strength, but for the ability to use my strength. Is this not better than being burdened by my strength?

Prince Mou of Zhongshan was a virtuous prince of the State of Wei. He loved to associate with wise men, neglecting state affairs, and was fond of Gongsun Long of Zhao. Yue Zheng Ziyu and his followers laughed at this. Prince Mou said, “Why do you laugh at my fondness for Gongsun Long?” Ziyu replied, “Gongsun Long is a man who has no teacher, no friends, is flattering but ineffective, aimless and without a home, fond of strange things and speaking recklessly. He seeks to bewitch people and dictate their speech, and he studies under Han Tan and others.” Prince Mou changed his expression and said, “How do you describe Gongsun Long’s faults? Please tell me the truth.” Ziyu said, “I laughed at Long’s slander of Kong Chuan, saying, ‘A good archer can make the rear arrow hit the front arrow, and the shot…'” “The arrows are fired in unison, one after another; the first arrow hits the target precisely, without missing, while the bowstring of the second arrow remains attached, appearing as if they were one.” Kong Chuan was astonished. Long said, “This is not the most ingenious method. Feng Meng’s disciple, Hong Chao, was angry with his wife and frightened her. He drew a Wuhao bow and a Qiwei arrow, and shot her in the eye. The arrow struck her eye, but her eyelashes did not fall; the arrow burrowed into the ground without raising any dust.” Is this the talk of a wise man? “Gongzi Mou said, “The words of a wise man are certainly not understood by a fool. The second arrow hits the first bowstring, the bowstring falls behind the first. The arrow strikes the eye, but her eyelashes do not fall; this is the full force of the arrow. Why do you doubt it?” “Le Zheng Ziyu said, ‘How can Zilong’s followers not embellish their shortcomings? I will now speak of their worst.’ Zilong deceived King Wei, saying, ‘Intentional but not intentional. Pointing but not reaching. Things not exhausted. Shadows not moving. A bolt pulling a thousand jun. A white horse is not a horse. An orphan calf has never had a mother.’ Their betrayal and inhumanity are beyond description.” Gongzi Mou said, ‘You do not understand these profound words and yet consider them terrible. The fault lies with you. If there is no intention, then the hearts are the same. If there is no pointing, then all will arrive. Things exhausted are in the Qiantang Hall. The shadow not moving means the explanation lies in alteration. A bolt pulling a thousand jun means the force is equal. A white horse is not a horse because form and name are separate. An orphan calf has never had a mother and is not an orphan calf.’ “Le Zheng Ziyu said, ‘You have seen the cry of Gongsun Long as a model. If it were to originate from another source, you would also follow suit.’ Gongzi Mou remained silent for a long time before taking his leave, saying, ‘Please wait for me to discuss this further with you.'”

Yao ruled the world for fifty years, yet he did not know whether the world was well-governed or not. He did not know whether the millions of people wished to serve him or not. He asked those around him, but they did not know. He asked those in the outer court, but they did not know. He asked those in the countryside, but they did not know. Yao then disguised himself and wandered the main streets, where he heard children reciting a song: “You have established your people, none of whom are without your power. They do not know, they do not understand, they follow the Emperor’s ways.” Yao was pleased and asked, “Who taught you to say this?” The child replied, “I heard it from the officials.” He asked the officials, who said, “It is an ancient poem.” Yao returned to the palace, summoned Shun, and then abdicated the throne to him. Shun accepted it without hesitation.

Guan Yinxi said: “It has no fixed abode within itself, yet its form and appearance are evident. Its movement is like flowing water, its stillness like a mirror, its response like an echo. Therefore, its way is like that of things. Things naturally deviate from the way, but the way does not deviate from things. One who is good at following the way does not use ears, eyes, strength, or mind. To seek the way by using sight, hearing, form, and intellect is incorrect. It appears before you, then suddenly behind you; when used, it fills the six directions, when discarded, its whereabouts are unknown. It cannot be far-reaching for those with a mind, nor can it be near-reaching for those without a mind. Only those who attain it in silence and whose nature is perfected can attain it. Knowing without emotion, being able without acting, this is true knowledge and true ability. If one is ignorant, how can one have emotion? If one is incapable, how can one act? It is like gathering gems or accumulating dust; though it is inactive, it is not without principle.”

Tang Wen, Chapter 5

Yin Tang asked Xia Ge, “Did things truly exist in ancient times?” Xia Ge replied, “In the beginning, there were no things. How can we have things now? Will future generations say that there are no things now?” Yin Tang asked, “Then do things have no beginning or end?” Xia Ge replied, “The beginning and end of things are without limit. The beginning may be the end, and the end may be the beginning. How can we know their order? However, beyond things, before the middle, I do not know.” Yin Tang asked, “Then do the eight directions above and below have an end?” Ge replied, “I do not know.” Tang persisted in asking. Ge said, “If there is nothing, then there is no limit; if there is something, then there is an end. How do I know this? Yet, beyond the limitless, there is no limitless again; within the endless, there is no endless again. The limitless is again without limit, the endless is again without endless. I know from this that it is limitless and endless, but I do not know that it has a limit and an end.” Tang then asked, “What lies beyond the four seas?” Ge said, “It is like Qizhou.” Tang said, “How do you prove it?” Ge said, “When I traveled east to Ying, the people were still there. I asked about the east of Ying, and it was still Ying. When I traveled west to Bin, the people were still there. I asked about the west of Bin, and it was still Bin. From this I know the four seas…” The four corners of the sea and the four extremes are no different. Therefore, large and small contain each other, without limit. That which contains all things is like that which contains heaven and earth; because it contains all things, it is inexhaustible; because it contains heaven and earth, it is without limit. How can I know that there is no greater heaven and earth beyond heaven and earth? That is also something I do not know. Then heaven and earth are also things. Things have deficiencies, so in ancient times, Nuwa refined five-colored stones to mend its gaps; she cut off the legs of a turtle to establish the four extremes. Later, Gonggong and Zhuanxu fought for the throne. In anger, Gonggong struck Mount Buzhou, breaking the pillar of heaven and severing the earth’s axis. Therefore, the sky tilted to the northwest, where the sun, moon, and stars gathered; the earth was not full in the southeast, so all rivers and floods flowed there.

Tang then asked, “Are things large or small? Long or short? Same or different?” Ge replied, “East of the Bohai Sea, countless miles away, lies a great chasm, truly a bottomless valley, its bottom unfathomable, called Guixu. The waters of the eight directions and nine fields, the flow of the Milky Way, all pour into it, yet it neither increases nor decreases. Within it are five mountains: the first is Daiyu, the second is Yuanjiao, the third is Fanghu, the fourth…” Yingzhou, fifthly Penglai. Its mountain range stretches for 30,000 li in circumference, with its flat summit extending 9,000 li. The mountains are 70,000 li apart, forming a network of inhabitants. Its terraces and pavilions are all made of gold and jade, and its birds and beasts are all pure white. Trees of pearl and jade grow in abundance, their blossoms and fruits all delicious, granting those who eat them immortality. The inhabitants are all of the lineage of immortals and sages; those who fly to and from it each day and night are countless. And five… The roots of the mountains, unattached, constantly rise and fall with the tides, never able to stand still. The immortals and sages, distressed by this, appealed to the Emperor. Fearing they would drift to the Western Paradise and lose their abode, the Emperor ordered Yu Jiang to send fifteen giant turtles to raise their heads and support them. This happened three times, every sixty thousand years. Only then did the five mountains stand. In the land of Longbo, there lived a great man who, in a few steps, reached the five mountains, and with a single fishing rod, connected six of them. The turtles, carrying their prey together, returned to their country, their bones burned to count their number. Thus, Mount Tai and Mount Yuanqiao flowed to the North Pole and sank into the sea, and countless immortals and sages migrated there. The Emperor, angered, encroached upon the country of Longbo, making it remote. He also encroached upon the people of Xiaolongbo, making them shorter. By the time of Fuxi and Shennong, the people of that country were still only tens of feet tall. Four hundred thousand li east of the Central Plains, one finds the country of Qiaoyao, where the people are one foot and five inches tall. Northeast… There is a man named Zhengren, nine feet tall. South of Jing, there is a spirit that takes five hundred years for spring and five hundred years for autumn. In ancient times, there was a great tree that took eight poles’ worth of years for spring and eight poles’ worth of years for autumn. On the rotten soil grows a fungus that grows in the morning and dies at dusk. In the spring and summer months, there are gnats that are born from rain and die when exposed to sunlight. North of Zhongfa, there is a vast sea, a celestial pool, where fish dwell. Its breadth spans thousands of miles, its length is renowned, and its name is Kun. There is a bird there. Its name is Peng, its wings like clouds hanging from the sky, its body renowned. How could the world know of such a creature? Yu the Great saw it while traveling, Boyi knew of it and named it, and Yi Jian heard of it and recorded it. Between the rivers and streams, there live a small insect, called Jiao Ming, which gathers joyfully on the eyelashes of mosquitoes without touching them. It roosts and comes and goes without the mosquitoes noticing. (Li Zhu Zi Yu) Fang Zheng wiped his eyes and raised his eyebrows to look, but could not see its shape; Shi Kuang (a mythical fish) listened intently at night, but could not hear its sound. Only the Yellow Emperor and Rong Chengzi, dwelling atop a secluded cave, fasted together for three months, their hearts dead and bodies emaciated; slowly, they used their spiritual vision, and suddenly saw it, like the slope of Mount Song; slowly, they used their breath to listen, and suddenly heard it, like the sound of thunder. In the states of Wu and Chu, there is a great tree, its name is Nuo. “A green tree grows in winter, its fruit red and sour; eating its bark and juice cures a feverish illness. It is prized in Qizhou, but when it crosses the Huai River northward, it transforms into a trifoliate orange. The myna does not cross the river, and the badger dies if it crosses the Wen River. This is due to the nature of the earth. Although their forms and energies differ, their nature is the same, and they do not change each other. All are born fully, and all are fulfilled. How can I discern their size? How can I discern their length? How can I discern their similarities and differences?”

Mount Taixing and Mount Wangwu, each seven hundred li in circumference and ten thousand ren high, were originally located south of Jizhou and north of Heyang. An old man named Yu Gong of Beishan, nearly ninety years old, lived facing the mountains. He was troubled by the cold and obstructed terrain north of the mountains, and the circuitous routes for travel. He gathered his family and said, “Let us exert all our strength to level these dangerous mountains, opening a path to the south of Yuzhou and reaching the Han River. Is this acceptable?” They all readily agreed. His wife, however, expressed doubt, saying, “With your strength, you couldn’t even level a small hill like Kuifu, let alone Mount Taixing and Mount Wangwu. And where will you put the soil and stones?” They replied, “We’ll throw them into the tail of the Bohai Sea, north of Yintu.” So he led three men, his sons and grandsons, carrying loads, to break rocks and cultivate the soil, transporting it in baskets to the tail of the Bohai Sea. A widow from the neighboring Jingcheng family sent her young son, just beginning to eat, to help. Seasons changed, and only then did they return once. The Wise Old Man of the River Bend laughed at the mountain, saying, “What can a mere hair on the mountain do against the earth and stones?” The Foolish Old Man of the North Mountain sighed and said, “Your heart is not firm; even if it were, it would not be easily broken. You are not even as good as a widow and her weak children. Even if I die, my sons will remain; my sons will have grandsons, and my grandsons will have sons; my sons will have sons, and my sons will have grandsons; generation after generation, without end, yet the mountain will not grow any larger. Why should it not be leveled?” The Wise Old Man of the River Bend had no answer. The God who controlled the snakes heard of this and, fearing that it would not stop, reported it to the Emperor. The Emperor was moved by his sincerity and ordered the two sons of Wan’e to carry the two mountains, one to the east of Shuo and the other to the south of Yong. From then on, south of Ji and north of the Han River, there was no obstruction. Kuafu, overestimating his strength, wanted to chase the sun’s shadow, pursuing it to the edge of a valley. Thirsty, he rushed to drink from the Yellow River and the Wei River. The river was not enough, so he went north to drink from the great marsh. Before reaching the road, he died of thirst. He threw away his staff, and his body fat and flesh soaked into the Deng Forest. The Deng Forest was vast, stretching for thousands of miles.

Yu the Great said, “The entire universe, encompassing the four seas, is illuminated by the sun and moon, traversed by the stars, marked by the four seasons, and governed by the Grand Duke Jupiter. Creatures born of spirits possess diverse forms; some die young, others live long. Only the sage can comprehend their ways.” Xia Ge said, “However, there are also those who are born without the aid of spirits, who take form without the interplay of yin and yang, who shine without the sun and moon, who die young without being killed, who live long without being welcomed, who eat without grains, who wear clothes without silk, and who travel without boats or carriages. Their way is natural, beyond the comprehension of the sage.”

When Yu was controlling the floods, he became lost and confused, leading a misguided state to its downfall. North of the North Sea, thousands of miles from Qi Province, lay a state called Zhongbei, its boundaries unknown. There was no wind, rain, frost, or dew; no birds, beasts, insects, fish, grasses, or trees grew there. All sides were flat, surrounded by steep hills. In the center of the state was a mountain called Huling, shaped like a jar. At its summit was an opening, shaped like a ring, called Zixue. From it gushed forth water called Shenfen, its stench surpassing that of orchids and pepper, its taste surpassing that of fine wine. This single source branched into four streams, flowing down the mountain; its influence permeated the entire state. The soil was harmonious, free from harshness. The people were gentle and compliant, and all things neither competed nor clashed. They are gentle in heart and frail in body, neither arrogant nor jealous; young and old live together in harmony, without ruler or subject; men and women roam freely, without matchmakers or betrothal; they live wherever they please, without tilling the land or cultivating the fields; the soil is mild and pleasant, they do not weave or wear clothes; they live to be a hundred years old, without premature death or illness. Their people are numerous and prosperous, experiencing joy and happiness, without the sorrow of old age. They love music, and often get drunk together, remaining sober for ten days. They bathe in the sacred spring, their skin becoming radiant and fragrant for ten days. King Mu of Zhou traveled north, passing through their country, and returned after three years. After returning to the Zhou court, he longed for their country and was filled with self-pity. He abstained from wine and meat, and did not summon his concubines for several months before resuming his practice. Guan Zhong encouraged Duke Huan of Qi, and they traveled to Liaokou together, visiting their country. Several times, Xi Peng advised, “Your Majesty, you have abandoned the vastness of Qi, its numerous people, its magnificent mountains and rivers, its abundant resources, its flourishing rites and righteousness, its beautiful attire, its dazzling beauty filling the court, its loyal and virtuous officials throughout the court. With a mere gesture, you can command millions of soldiers; with a single glance, the other states will obey your commands. What is there to envy in Qi, yet you abandon the altars of Qi to follow a barbarian state? This is the behavior of an old man like Zhongfu; how can you follow such a path?” Duke Huan then stopped and told Guan Zhong what Xi Peng had said. Guan Zhong replied, “This is certainly beyond Xi Peng’s understanding. I fear that the state of Qi is unknowable. Why cling to the wealth of Qi? Why heed Xi Peng’s words?”

People of the South shave their heads and go naked; people of the North wear hempen caps and fur coats; people of the Central Plains wear crowns and robes. The resources of the nine lands are acquired through farming, commerce, agriculture, and fishing, such as winter fur coats and summer linen, watercraft and land vehicles, silently and naturally. East of Yue is the country of Zemu, where the eldest son is born is eaten fresh, a practice called “filial piety.” When his grandfather dies, he carries his grandmother away, saying, “A ghost wife cannot live with one.” South of Chu is the country of Yanren, where when a relative dies, their flesh is burned and discarded before burying their belongings, thus becoming a filial son. West of Qin is the country of Yiqu, where when a relative dies, firewood is gathered and burned. The smoke rises, a phenomenon called “ascending to heaven,” thus becoming a filial son. These are the ways of governance and customs, but not considered truly different.

Confucius was traveling east when he saw two children arguing. He asked them the reason for their argument. One child said, “I think the sun is closer to people when it first rises, and farther away at midday.” The other child thought the sun was farther away when it first rose, and closer at midday. One child said, “When the sun first rises, it’s as big as a cartwheel, but at midday it’s as small as a plate. Doesn’t this mean that things that are far away appear smaller, and things that are close appear larger?” The other child said, “When the sun first rises, it’s bright and cool, but when it’s right in your eyes, it’s like touching hot water. Doesn’t this mean that things that are close are hot, and things that are far away are cool?” Confucius couldn’t decide. The two children laughed and said, “Who do you think is more knowledgeable?”

Equality is the ultimate principle of the world, and it extends to all things, including forms and objects. When things are evenly distributed, their weight is determined equally, but when the distribution breaks, it is uneven. Even when things are evenly distributed, nothing breaks completely. People may disagree, and some may even laugh at their own injustice. Zhan He, however, used only cocoon silk as a cord, needles as hooks, and thorny branches as a pole, and split grains as bait, to lure a cartload of fish into a deep, turbulent river. The cord never broke, the hook never stretched, and the pole never wobbled. The King of Chu heard of this and was amazed, summoning him to inquire about the reason. Zhan He said, “I have heard the words of my late minister. When Pu Qiezi hunted, he used a weak bow and a delicate rope, and with the wind at his back, he caught two orioles soaring into the blue sky. His focus was complete, and his movements were even. Inspired by this, I began to learn fishing, and it took me five years to master its art. When I stand by the river with my rod, my mind is free of distractions, focused solely on the fish; I cast my line and hook with perfect control, and nothing can disturb my movements. The fish, seeing my hook and bait, are like dust and foam, swallowing them without hesitation. This is how one can overcome strength with weakness and achieve greatness with lightness. If Your Majesty could govern the country in this way, the world would be at your fingertips, and what would be the need for anything else?” The King of Chu said, “Excellent!”

Two men, Lu Gonghu and Zhao Qiying, fell ill and both sought treatment from Bian Que, who cured them. Bian Que then said to Gonghu and Qiying, “Your previous illnesses, which originated from external factors affecting your internal organs, could be cured by medicine. Now you have an ailment that has been present since birth, growing alongside your body. I will now treat it for you. What do you think?” The two replied, “We wish to hear about its effects first.” Bian Que said to Gonghu, “Your will is strong but your energy is weak, therefore you are good at planning but lack decisiveness. Qiying’s will is weak but his energy is strong, therefore he is less thoughtful and prone to overthinking. If I were to change your minds, you would both be better off.” Bian Que then gave the two men poisoned wine, rendering them unconscious for three days. He then cut open their chests, examined their hearts, and replaced them with the poisoned wine. He then administered a miraculous medicine, and they regained consciousness and returned to their normal state. The two men then took their leave and returned home. So Gonghu returned to Qi Ying’s house and found his wife and children there, whom he did not recognize. Qi Ying also returned to Gonghu’s house and found his wife and children there, whom he also did not recognize. The two families then went to court and sought the help of Bian Que to resolve the dispute. Bian Que explained the cause of their dispute, and the lawsuit was thus settled.

Pao Ba played the zither, and birds danced and fish leaped. Zheng Shiwen heard of this and abandoned his home to study under Shi Xiang. He practiced playing the strings for three years without success. Shi Xiang said, “You may return home now.” Shiwen put down his zither and sighed, “I cannot play without strings, nor can I compose music without them. What I hold in my heart is not in the strings, and what I aspire to is not in the sound. My inner desires are not in harmony with the instrument, therefore I dare not lift my hand to touch the strings. Let me borrow it briefly to observe its power.” Not long after, he saw Shi Xiang again. Shi Xiang asked, “How is your zither?” Shiwen replied, “I have mastered it. Please allow me to try it.” So, in spring, he struck the Shang string to summon the Southern Lü, and a cool breeze suddenly arrived, and the plants bore fruit. In autumn, he struck the Jiao string to resonate with the Jia Zhong, and a warm breeze gently returned, and the plants flourished. In summer, he struck the Yu string to summon the Huang Zhong, and frost and snow fell, and the rivers and ponds were scorched by the storm. When winter came, he struck the zheng string to stir the guests; the sunlight was intense, and the solid ice instantly shattered. As he was about to finish, he plucked the gong string and played all four strings. Then, a gentle breeze arose, auspicious clouds floated, sweet dew fell, and the Li River gushed forth. Shi Xiang then touched his heart and exclaimed, “How exquisite is your playing! Even the clear jiao of Shi Kuang and the flute of Zou Yan cannot surpass it. I will take my qin and pipe and follow you.”

Xue Tan studied opera under Qin Qing, but before he had mastered Qin Qing’s skills, he thought he had learned everything and decided to leave. Qin Qing did not stop him. He held a farewell banquet for him in the suburbs, where Qin Qing played a mournful song, his voice resounding through the woods and stopping the clouds in their tracks. Xue Tan then apologized and asked to return, and for the rest of his life, he never dared to mention returning home. Qin Qinggu told his friend, “Long ago, Han E went east to Qi, carrying provisions. Passing through Yongmen, she sang to earn food. After she left, her lingering voice echoed around the beams for three days, and those around her thought she hadn’t left. Passing an inn, the innkeeper insulted her. Han E then wept sadly in a melodious voice, and people of all ages for a mile all wept in response, refusing to eat for three days. A hundred men rushed after her. Han E returned and sang again in a melodious voice, and people of all ages for a mile all jumped and danced, unable to contain themselves, forgetting their previous sorrow. They then generously rewarded them and released them. Therefore, the people of Yongmen still sing and weep, releasing the lingering voice of Han E.”

Bo Ya was skilled at playing the zither, and Zhong Ziqi was skilled at listening. When Bo Ya played the zither, his thoughts were on climbing high mountains. Zhong Ziqi exclaimed, “Excellent! Vast and boundless like rivers!” Whatever Bo Ya thought, Zhong Ziqi understood. Bo Ya was traveling on the southern slopes of Mount Tai when he was caught in a sudden downpour and took shelter under a rock. Feeling sorrowful, he took up his zither and played. First, he played a piece about the rain, then he created a sound like a mountain collapsing. Each time he played, Zhong Ziqi fully grasped its meaning. Bo Ya then put down his zither and sighed, “Excellent! Excellent! Your understanding of my heart is just like my own. Where can I escape the sound of your music?”

King Mu of Zhou went on a western hunting expedition, crossing Kuncang but not reaching Yanshan. On his return journey, before reaching the Central Plains, he encountered a craftsman named Yanshi. King Mu recommended him, asking, “What skills do you possess?” Yanshi replied, “I will only attempt what you command. However, I have already created something; I wish Your Majesty would first observe it.” King Mu said, “Come with me daily, and I will observe it with you.” The next day, Yanshi met with the king. The king introduced him, saying, “Who is the person who came with you?” Yanshi replied, “The one I created—a singer.” King Mu was astonished, observing his movements and posture; he truly believed him to be a skilled performer. The craftsman, when he tilted his head, sang in harmony with the rhythm; when he held his hands, he danced in perfect unison. His performance was ever-changing, entirely at the king’s behest. The king believed him to be a real person. He and his concubines watched the performance together. As the performance was about to end, the singer winked and beckoned to the king’s attendants. The king was furious and immediately wanted to execute Yanshi. Yan Shi was greatly alarmed and immediately dissected the prostitute to show the king. All the parts were made of leather, wood, glue, lacquer, white, black, cinnabar, and blue. The king carefully examined them and found that the internal organs—liver, gallbladder, heart, lungs, spleen, kidneys, intestines, and stomach—and the external organs—muscles, bones, limbs, skin, hair, teeth, and hair—were all artificial, yet everything was fully formed. When reassembled, they were as if they had never been seen before. The king then tried to disable the prostitute’s heart; he could no longer speak. Disabling the liver, he could no longer see. Disabling the kidneys, he could no longer walk. King Mu was pleased and exclaimed, “Can human skill truly rival that of the Creator?” He ordered two carts to be used to transport the prostitute back home. Ban Shu’s cloud ladder and Mo Di’s flying kite were considered the pinnacle of their abilities. The disciples Dongmen Jia and Qin Huali heard of the skill of the puppeteer and told the two of them. The two of them never dared to talk about the art for the rest of their lives, but always adhered to the rules.

The fly, a skilled archer of ancient times, could slay beasts and birds with a drawn bow. A disciple named Fei Wei learned archery from Fei Wei and surpassed his master in skill. Ji Chang also studied archery under Fei Wei. Fei Wei said, “You must first learn not to blink before you can speak of archery.” Ji Chang returned home and lay down under his wife’s loom, using his eyes to follow the movement of the loom. Two years later, even when the tip of an awl pierced his eye, he would not blink. He told Fei Wei this. Fei Wei said, “Not yet. You must learn to see clearly before you can. See the small as large, the minute as distinct, then tell me.” Chang hung a fly on a piece of wool through the window. Facing south, he looked at it. Within ten days, it gradually grew larger; after three years, it was as large as a cartwheel. When he looked at other things, they all appeared as hills and mountains. He then used a bow made of swallow’s horn and a basket made of reeds to shoot at it, piercing the heart of a louse, yet the arrow remained suspended. He told Fei Wei about this. Fei Wei jumped up and clapped his hands, saying, “You have mastered it!” Ji Chang, having exhausted Fei Wei’s skills, realized that there was only one person in the world who could rival him, and thus plotted to kill Fei Wei. They met in the wilderness, and the two exchanged arrows; in the middle, their arrowheads clashed, and they fell to the ground without raising any dust. Fei Wei’s arrows ran out first. Ji Chang left one arrow, which he then fired, but Fei Wei blocked it with the end of a thorn, and it struck without missing. Thereupon, the two sons wept, threw down their bows, bowed to each other on the road, and asked to become father and son. They swore by cutting their arms that they would never reveal their skills to anyone.

Zaofu’s teacher was Taidou. When Zaofu first began learning charioteering, he was extremely meticulous in his studies, yet Taidou did not teach him for three years. Zaofu became even more cautious in his studies and finally told him, “An ancient poem says: ‘The son of a good bowmaker must first make a winnowing basket; the son of a good blacksmith must first make a fur coat.’ First, observe my movements. When the movements are as they are, then you can hold the six reins and chariote the six horses.” Zaofu replied, “I will obey your command.” Taidou then set up a wooden path, just wide enough for one foot; he placed it according to the steps. Zaofu walked on it, moving quickly and back without falling. Zaofu learned from his son, mastering the skill in three days. Tai Dou sighed and said, “How quick you are! Your skill in controlling the horse is evident in all your actions. Your movements were guided by your feet and responsive to your heart. In controlling the horse, you were perfectly aligned with the reins and the horse’s movements, your speed perfectly synchronized with the rhythm of your lips and mouth; your movements were perfectly measured in your heart and perfectly controlled in your grip. You achieved inner harmony and outward coordination with the horse’s will, thus you were able to advance and retreat with perfect control, maneuvering within the rules, taking the long way with ample strength. You have truly mastered the art!” “What you gain from the bridle, you respond to from the reins; what you gain from the reins, you respond to from the object; what you gain from the object, you respond to from the heart. Then you do not rely on sight, nor on the whip; your mind is at ease, your body upright, the six reins are not disordered, and the twenty-four hooves move without error; turning, advancing, and retreating, all are perfectly in sync. Then, beyond the wheel of the carriage, there is no tread left; beyond the hoof of the horse, there is no ground left. You will never perceive the dangers of mountains and valleys. The flatness of plains and marshes is all the same. My art is exhausted. You should understand this!”

Wei Heilan murdered Qiu Bingzhang out of a secret grudge. Qiu Bingzhang’s son, Lai Dan, plotted revenge. Dan was extremely fierce and cunning, hunting prey and moving with the wind. Although enraged, he could not muster troops to retaliate. Ashamed of relying on others’ strength, he vowed to kill Heilan with his sword. Heilan’s ferocity was unparalleled; he could fight nine men against a hundred, his muscles, bones, and flesh were inhuman. He stretched his neck to withstand the blade, his chest to receive arrows, his blade shattered, yet his body remained unscathed. Despite his strength, he regarded Lai Dan as a mere fledgling. Lai Dan’s friend Shen Ta said, “You resent Hei Luan’s arrival, and Hei Luan’s exchange of you is a mistake. What do you intend to do?” Lai Dan wept and said, “I beg you to advise me.” Shen Ta said, “I have heard that Kong Zhou of Wei’s ancestor obtained the precious sword of the Yin Emperor, and a boy who possessed it defeated an army of three. Why don’t you ask for it?” Lai Dan then went to Wei and met Kong Zhou. He treated Kong Zhou with the courtesy due to a servant and asked to first give him his wife and children before speaking of his desires. Kong Zhou said, “I have three swords, which you can translate. None of them can be used to teach people. Let me first describe their appearance. The first is called Han Guang, which is invisible when viewed and imperceptible when used. When it touches something, it disappears without a trace, passing through objects without their awareness. The second is called Cheng Ying, which appears faintly as if something exists between dawn and dusk, when viewed from the north, but its appearance is indistinguishable.” When it touches something, it makes a soft, rustling sound, passing over objects without causing them to move quickly. The third is the Night Training; during the day, it casts a shadow but not light, and at night, it emits light but not form. When it touches something, it passes swiftly and disappears instantly, striking without drawing blood. These three treasures have been passed down for thirteen generations, yet have never been used. They are kept in a box, never opened. Lai Dan said, “Although, I sincerely request the lower-ranking one.” Kong Zhou then returned to his wife and children, and they fasted for seven days. In the quiet of the night, he knelt and handed him the lower-ranking sword, which Lai Dan accepted with two bows and returned home. Lai Dan then took the sword and followed Hei Luan. At that time, Hei Luan was drunk and leaned against the window. Lai Dan slashed him three times from neck to waist. Hei Luan was unaware. Lai Dan, seeing Hei Luan dead, hastily withdrew. Lai Dan encountered the son of Hei Luan at the door and struck him three times, as if throwing arrows into thin air. The son of Hei Luan laughed and said, “Why are you so foolish as to strike me three times?” Lai Dan, knowing his sword could not kill, sighed and returned home. When Hei Luan awoke, he angrily said to his wife, “You exposed me while drunk, causing me to have a sore throat and stiff back.” His son said, “When Lai Dan came before, he met me at the door and struck me three times, also causing me to have a sore throat and stiff back. Does he dislike me?”

King Mu of Zhou launched a major campaign against the Western Rong. The Western Rong presented him with a sword of exceptional quality and fire-resistant cloth. The sword was a foot and a half long, made of refined steel with a reddish-brown blade, capable of cutting jade as easily as mud. The fire-resistant cloth, when washed, had to be thrown into a fire; the cloth would turn the color of the fire, and the dirt would turn the color of the cloth; when taken out of the fire and shaken, it would be as pure as snow. The prince believed that such items did not exist and that those who presented them were lying. Xiao Shu said, “The prince is indeed confident in his own abilities and indeed prone to falsehood!”

Strength and Life (Sixth)

Li said to Ming, “How can your achievements compare to mine?” Ming replied, “What merit have you made that others would compare to mine?” Li said, “Longevity, poverty, wealth, and poverty are all within my power.” Ming said, “Peng Zu’s wisdom was no greater than that of Yao and Shun, yet he lived to be eight hundred; Yan Yuan’s talent was no less than that of ordinary people, yet he lived to be forty-eight. Confucius’s virtue was no less than that of the feudal lords, yet he was trapped in Chen and Cai; King Zhou of Yin’s conduct was no greater than that of the Three Virtuous Men, yet he held the throne. Ji Zha had no title in Wu, while Tian Heng monopolized Qi.” “The state. The Yi and Qi starved at Shouyang, while the Ji family became richer than Zhan Qin. If this were within your power, why would you prolong the life of one while shortening the life of another, impoverish the wise while elevating the wicked, despise the virtuous while elevating the foolish, and deprive the good while enriching the wicked?” Li said, “If that’s what you say, then I have done nothing to benefit these things, yet they are like this. Is this because you control them?” Ming said, “If it is called fate, how can there be anyone who controls it? I directly apply what is right and indirectly allow it to happen. Whether one lives long or dies young, becomes poor or prospers, becomes noble or despised, becomes rich or poor, how could I possibly know it? How could I possibly know it?”

Bei Gongzi said to Ximenzi: “We are contemporaries, yet you are successful; we are of the same clan, yet you are respected; we are of the same appearance, yet you are loved; we are of the same speech, yet you are mediocre; we are of the same conduct, yet you are sincere; we are both officials, yet you are noble; we are both farmers, yet you are wealthy; we are both merchants, yet you profit. I wear coarse clothes, eat simple food, live in a humble dwelling, and walk when I go out. You wear fine brocade, and eat fine food…” “When at home, they eat together; when out, they ride in pairs. At home, you are cheerful but harbor thoughts of abandoning me; at court, you are disrespectful but arrogant. I have requested an audience but cannot reach you; we have not traveled together for many years. Do you think your virtue surpasses mine?” Ximen Zi said, “I have no way of knowing the truth. You have made a career and yet you are poor, while I have made a career and yet I am successful. Is this a test of our differences? Yet you all say you are on par with me; how shameless you are!” Beigong Zi had no answer and returned home in disappointment. On the way, he met Master Dongguo. Master Dongguo said, “Why have you gone and returned, walking with such a slouch, and with such a deep sense of shame?” Beigong Zi described his appearance. Master Dongguo said, “I will disregard your shame and take you to Ximen Zi to ask him.” “He said, ‘Why do you speak so disparagingly of Beigong Zi? Tell me then.’ Ximen Zi said, ‘Beigong Zi claims we are equal in lineage, age, appearance, and conduct, but differ in social status, wealth, and poverty. I told him, ‘I have no way of knowing the truth. You strive for success but fail; I strive for achievement. Is this a test of our character? Yet you both claim we are equal; how shameless you are!’ Dongguo Xiansheng said, ‘Your talk of character merely refers to the difference in talent and virtue. My talk of character is different. Beigong Zi is truly virtuous.'” “You are blessed with good fortune, but lack virtue. Your success is not due to intelligence; Bei Gongzi’s poverty is not due to foolishness. It is all ordained by Heaven, not by man. Yet you pride yourself on your fate, and Bei Gongzi feels ashamed of his virtue; neither understands the natural order.” Ximenzi said, “Sir, please stop! I dare not say more.” After Bei Gongzi returned home, he wore coarse clothes that felt warm like fox fur; he was given beans that tasted like rice and millet; he sheltered in his thatched hut as if it were a spacious mansion; he rode in his carriage as if it were an ornate palace. He lived a carefree life, unaware that glory was either his or hers. When Dongguo heard this, he said, “Bei Gongzi has been asleep for a long time, yet he was awakened by a single word. How easily he was awakened!”

Guan Zhong and Bao Shuya were close friends and lived together in Qi. Guan Zhong served Prince Jiu, while Bao Shuya served Prince Xiaobai. The Qi royal family had many favored members, with both legitimate and illegitimate sons treated equally. The people feared rebellion. Guan Zhong and Shao Hu escorted Prince Jiu to Lu, while Bao Shuya escorted Prince Xiaobai to Ju. Later, Gongsun Wuzhi rebelled, leaving Qi without a ruler, and the two princes vied for control. Guan Zhong fought with Xiaobai on the road to Ju, shooting Xiaobai in the belt hook. After Xiaobai ascended the throne, he threatened Lu to kill Prince Jiu, Shao Hu died in the process, and Guan Zhong was imprisoned. Bao Shuya said to Duke Huan, “Guan Zhong is capable and can govern the country.” Duke Huan said, “He is my enemy; I wish to kill him.” Bao Shuya said, “I have heard that a wise ruler has no private grudges, and a person who can be his master can also be a ruler. If you wish to become a hegemon, none other than Yi Wu is suitable. Your Majesty must spare him!” He then summoned Guan Zhong. When Lu returned to Qi, Bao Shuya was near the outskirts of the city and released the prisoners. Duke Huan treated him with great respect, placing him above Gao and Guo, while Bao Shuya treated him with humility, entrusting him with the affairs of state. He was addressed as “Uncle Zhong.” Duke Huan thus became a hegemon. Guan Zhong once sighed, “When I was young and poor, I once traded with Bao Shuya, and I took more than my share; Bao Shuya did not consider me greedy, knowing I was poor. I once schemed for Bao Shuya and became very poor, but Bao Shuya did not…” I am foolish, yet I know that times have their advantages and disadvantages. I have served three times, and each time I was dismissed by my lord. Bao Shu did not consider me cowardly, for he knew I had an elderly mother. When the prince was defeated, Zhao Hu died for him, and I was imprisoned and humiliated. Bao Shu did not consider me shameless, for he knew I was not ashamed of minor matters, but ashamed that my name would not be known to the world. My parents gave me life, but Bao Shu understood me! The world praises Guan Zhong and Bao Shu for their skill in making friends, and Xiao Bai for his skill in employing capable people. But in reality, they had no skill in making friends, and they had no skill in employing capable people. It is not that they had no skill in making friends or no skill in employing capable people. Zhao Hu did not die because he was capable, but because he had no choice; Bao Shu did not recommend virtuous people because he was capable, but because he did not; Xiao Bai did not employ enemies because he was capable, but because he had no choice. When Guan Zhong fell ill, Xiao Bai asked him, “Your Excellency’s illness is serious, though we may not mince words. But if it becomes a grave illness, how can I possibly appoint a vassal state?” Guan Zhong replied, “Whom does Your Excellency wish to appoint?” Xiao Bai said, “Bao Shuya is suitable.” Xiao Bai said, “No. He is a man of integrity and virtue, and he does not associate with those who are not like himself. He never forgets the faults of others once he hears of them. If you were to appoint him to govern a state, he would be at odds with the ruler above and with the people below. He will soon offend the ruler.” Xiao Bai said, “Then who should I appoint?” “Is it acceptable?” The reply was: “If not, then Xi Peng is acceptable. As a person, he forgets his superiors and does not rebel against his inferiors. He is ashamed of not being as good as the Yellow Emperor, and grieves for those who are not as good as himself. He shares virtue with others, which is called a sage; he shares wealth with others, which is called a virtuous person. He who treats others with virtue has never gained people; he who humbles himself with virtue has never failed to gain people. There are things he does not know about the state, and there are things he does not see in his family. If not, then Xi Peng is acceptable.” Thus, Guan Zhong was not belittling Bao Shu, but had to be so; he was not generous to Xi Peng, but had to be so. Being generous at the beginning may lead to being thin at the end; being thin at the end may lead to being generous at the beginning. The coming and going of being generous or thin is not up to me.

Deng Xi, employing ambiguous arguments and endless rhetoric, wrote the “Bamboo Code” when Zi Chan was in power. The state of Zheng used it, repeatedly challenging Zi Chan’s governance. Zi Chan subdued him. Zi Chan then arrested and executed Deng Xi, and soon after, executed him as well. Thus, Zi Chan could not have used the “Bamboo Code” without being able to; Deng Xi could not have subdued Zi Chan without being able to; and Zi Chan could not have executed Deng Xi without being able to.

To be born when one can be born is a blessing from Heaven; to die when one can die is a blessing from Heaven. To choose not to be born when one can be born is a punishment from Heaven; to choose not to die when one can die is a punishment from Heaven. To be able to live and to choose to die, to gain life and to lose life, that is possible; to be unable to live and unable to die, to choose between life and death, that is possible. Yet life and death are neither things nor self, but all are fate, beyond the reach of wisdom. Therefore it is said: “Boundless and vast, the Way of Heaven unfolds itself; indifferent and without distinction, the Way of Heaven operates itself. Heaven and Earth cannot violate it, sages and wise men cannot interfere, ghosts and demons cannot deceive it. Nature, it silently brings forth, it brings peace and tranquility, it welcomes and embraces.”

Yang Zhu’s friend was Ji Liang. Ji Liang fell ill, and his condition worsened significantly after seven days. His son circled him, weeping, and begged for a doctor. Ji Liang said to Yang Zhu, “My son is so unworthy; why don’t you sing a song to explain this to me?” Yang Zhu sang: “Heaven may not know, but can man perceive? It is not Heaven’s fault, but man’s. Me or you? Do they not know? Doctor or shaman? Do they know?” His son, still not understanding, eventually visited three doctors: Jiao, Yu, and Lu, who diagnosed his illness. The physician Jiao said to Ji Liang, “Your condition is caused by improper temperature control and imbalances in your constitution. Your illness stems from overeating and excessive sexual activity. Your mind is scattered and your spirit is disturbed. This is neither caused by heaven nor by ghosts. Although it is gradual, it can be treated.” Ji Liang said, “These are just some doctors. Get rid of them immediately!” The physician Yu said, “Initially, your fetal energy was insufficient, and you had excessive milk production. Your illness did not develop overnight; it has been gradual and cannot be stopped now.” Ji Liang said, “These are excellent doctors. I will give them medicine!” The physician Lu said, “Your illness is not caused by heaven, nor by man, nor by ghosts. You were born with this form, and there are those who control it and those who know it. What can medicine do to you?” Ji Liang said, “These are divine doctors. I will give them more medicine and send them away!” Soon after, Ji Liang’s illness was cured.

Life cannot be sustained by nobility, nor can it be enriched by excessive love; nor can life be cut short by baseness, nor can life be diminished by indifference. Therefore, the noble may not live, the lowly may not die; love may not be abundant, indifference may not diminish. This seems contradictory, but it is not; this is life and death, enrichment and diminishment of life itself. Some are born noble and live, some die lowly; some are enriched by love, some are diminished by indifference. This seems compliant, but it is not; this too is life and death, enrichment and diminishment of life itself. Yu Xiong said to King Wen, “What is grown is not added, what is shortened is not lost. What is lost in calculation?” Lao Dan said to Guan Yin, “What Heaven abhors, who knows the reason?” They meant that conforming to Heaven’s will and calculating profit and loss is not as good as letting go.

Yang Bu said, “There are people here who are brothers in age, brothers in speech, brothers in talent, brothers in appearance; yet they are father and son in terms of lifespan, social status, reputation, and even love and hate. I am perplexed.” Yang Zi said, “The ancients said something I once learned, and I will tell you about it. If you do not know the reason why it is so, then it is fate. Now, people are confused and uncertain, acting arbitrarily and refraining from what they do. Days come and go, who can know the reason? It is all fate. Those who believe in fate will not live long or die young; those who believe in reason will not be fooled.” No; those with faith will perish in both adversity and compliance, those with unwavering faith will perish in both safety and danger. Then it is said that they have lost all that they believe in, and all that they do not believe in. Truly, truly, where to go, where to stay? Where to grieve, where to rejoice? What to do, what not to do? The Yellow Emperor’s book says: “The perfect man dwells as if dead, moves as if bound.” He does not know why he dwells, nor why he does not dwell; he does not know why he moves, nor why he does not move. He does not change his feelings and appearance because of the opinions of the masses, nor does he change his feelings and appearance because the masses do not observe. He goes alone, comes alone, goes out alone, enters alone—who can attain this?”

Mo Zhi, Shan Zhi, Long Xuan, and Bie Huai traveled the world together, all according to their wishes; yet, for a long time they remained unaware of each other’s feelings, each considering themselves wise. Qiao Ning, Yu Zhi, Shi Zhuo, and Bian Bi traveled the world together, all according to their wishes; yet, for a long time they did not speak to each other, each considering themselves clever. Mie Yi, Qing Lu, Jian Ji, and Ling Ke traveled the world together, all according to their wishes; yet, for a long time they did not understand each other, each considering themselves talented. Mian Ting, Zi Zi, Yong Gan, and Qie Yi traveled the world together, all according to their wishes; yet, for a long time they did not criticize each other, each considering themselves virtuous. Four individuals—the Duo, the Zizhu, the Chengquan, and the Zhili—traveled together in the world, each fulfilling their own desires; yet, throughout their lives, they never even glanced at each other, content with their lot. This is the nature of many. Though their appearances differed, they all followed the Way, guided by destiny.

Those who achieve success through clever means are actually successful, but not truly successful in the first place. Those who fail through clever means are actually unsuccessful, but not truly unsuccessful in the first place. Therefore, delusion arises from cleverness, and in the midst of cleverness, one is oblivious. If one is not oblivious to cleverness, one will not be alarmed by external calamities, nor will one rejoice in internal blessings; one can move and stop as one progresses, and even wisdom cannot comprehend this. Those who believe in fate have no divided opinion on self and others. Those who have divided opinion on self and others are better off blinding themselves, turning their backs to the hills and facing the moat, at least they will not fall. Therefore it is said: life and death are determined by fate, poverty and hardship by the times. Those who resent premature death do not understand fate; those who resent poverty do not understand the times. One who is not afraid of death, nor saddened by poverty, understands fate and is at peace with the times. This is similar to a wise person who weighs gains and losses, assesses truth and falsehood, and judges human nature; whether they gain or lose, they are both in a balanced way. Those who lack knowledge do not weigh the pros and cons, do not discern the truth from falsehood, and do not consider human nature. Their gains and losses are both predetermined. What difference is there between weighing and not weighing, predicting and not predicting, considering and not considering? Only by abandoning what to weigh and what not to consider can one achieve both completeness and avoidance of loss. This is neither knowing completeness nor laughing at loss; it is self-completeness, self-loss, and self-destruction.

Duke Jing of Qi was touring Niu Mountain. When he looked north towards the city of his state, he wept and said, “What a beautiful country! So lush and verdant! How can I leave this country to die? If there were no death in ancient times, where would I go from here?” Shi Kong and Liang Qiu Ju both wept and said, “We are grateful for your bounty, my lord. We can eat coarse food and eat coarse meat, and we can ride on sluggish horses and rickety carriages. Yet we still do not wish to die. How much more so should we wish to die for our lord?” Yanzi laughed alone beside him. Duke Jing, weeping, turned to Yanzi and said, “I am saddened by my visit today, and Ju and I are both weeping with me. Why do you alone laugh?” Yanzi replied, “If virtuous men were to hold this position, then Duke Tai and Duke Huan would hold it forever; if brave men were to hold it forever, then Duke Zhuang and Duke Ling would hold it forever. If several rulers were to hold it, my lord would be standing in the fields wearing a straw hat and raincoat, only concerned with his duties. Would he die now? How could my lord then hold this position? Because he has been repeatedly put in and removed from office, and now it is my lord, and I alone shed tears for him. This is unrighteous. Seeing an unrighteous ruler and a sycophantic minister, I alone laugh when I see these two.” Duke Jing was ashamed and raised his cup to punish himself; he punished the two ministers with two cups each.

There was a man from Wei named Dongmen Wu, whose son died without him noticing. His minister’s wife said, “Your love for your son is unparalleled in the world. Now that your son has died, why are you not saddened?” Dongmen Wu replied, “I was always childless, and I did not grieve then. Now that your son is dead, it is the same as when I was childless. Why should I grieve?”

Farmers follow the seasons, merchants pursue profits, craftsmen chase techniques, and benevolent people follow trends—this is the way of things. However, farmers face droughts and floods, merchants experience gains and losses, craftsmen achieve successes and failures, and officials encounter both opportunities and setbacks—this is the way of fate.

Yang Zhu Seventh

Yang Zhu traveled to Lu and stayed at the Zhen family’s residence. Meng asked, “What is the point of a person if they only have a name?” Yang Zhu replied, “To gain a name is to become rich.” “Having become rich, why not stop there?” Yang Zhu asked. “To gain status,” Meng asked. “Having gained status, why not stop there?” Yang Zhu replied, “To die,” Meng asked. “After death, what is the point?” Yang Zhu replied, “For the sake of my descendants.” “What benefit does a name bring to one’s descendants?” Yang Zhu replied, “A name only brings suffering and torment. Those who use their name benefit their clan and their neighborhood; how much more so their descendants?” “Those who pursue fame must be honest and frugal, and thus poor; those who pursue fame must be modest, and thus lowly.” Meng said, “When Guan Zhong served as prime minister of Qi, if the ruler was licentious, he was licentious too; if the ruler was extravagant, he was extravagant too. Their wills aligned, their words were followed, their way prevailed, and the state became powerful. After his death, only the Guan family remained. The Tian family served as prime minister of Qi…” “When the ruler is prosperous, I yield; when the ruler is abject, I give. The people all submit to me, and thus the state of Qi came to be; my descendants have enjoyed it to this day without end.” “If one is truly poor but falsely rich,” he said, “In reality there is no name, and a name has no reality; a name is merely a pretense. In the past, Yao and Shun falsely offered the throne to Xu You and Shan Juan, yet they did not lose the throne, and the Guo dynasty lasted for a hundred years. Bo Yi and Shu Qi truly offered the throne of Guzhu, yet they ultimately lost their state and starved to death on Shouyang Mountain. The distinction between reality and pretense is so clear.”

Yang Zhu said: “The greatest number of people live to be a hundred; but those who reach a hundred are one in a thousand. Of those who are, nearly half have passed from infancy to old age. Half of their lives are spent sleeping at night and waking during the day. And nearly half are consumed by pain, illness, sorrow, loss, worry, and fear. If one were to live a carefree and untroubled life for even a few decades, it would be a fleeting moment. So what is the purpose of human life? What is the joy in it? It is for beauty and wealth, for sounds and sights. But beauty and wealth cannot always be satisfied, and sounds and sights cannot always be enjoyed. Therefore, they are subject to punishment and reward, and thus called laws.” They rush about, vying for fleeting fame and planning for posthumous glory; they cautiously observe what they see and hear, carefully considering right and wrong; yet they only lose the greatest joy of their youth and cannot indulge themselves for a moment. How is this any different from being imprisoned and bound? The people of ancient times knew that life is fleeting and death is fleeting, therefore they acted according to their hearts, not going against their natural inclinations. The pleasures of the present were not what they sought, so they were not swayed by fame. They roamed freely according to their nature, not going against the desires of all things. They did not desire fame after death, so they were not subject to punishment. The order of fame and fortune, the length of life, were not things they cared about.

Yang Zhu said: “What distinguishes all things is life, and what they share is death. In life, there are the wise and the foolish, the noble and the lowly—this is what distinguishes them. In death, there is decay and annihilation—this is what they share. However, the distinction between wise and foolish, noble and lowly, is not something we can control; nor is decay and annihilation something we can control. Therefore, life is not what we are born of, death is not what we die of, wisdom is not what we are wise of, foolishness is not what we are foolish of, nobility is not what we are noble of, and lowliness is not what we are lowly of. Yet all things are born and die together, are wise and foolish together, noble and lowly together. They die after ten years, they die after a hundred years, the benevolent and the wise die, the wicked and the foolish die. In life, we are like Yao and Shun; in death, we are like rotting bones. In life, we are like Jie and Zhou; in death, we are like rotting bones. Rotting bones are all the same; how can we truly understand their differences? Let us hurry to live, why worry about what happens after death?”

Yang Zhu said: “Bo Yi was not without desires, but he was proud of his integrity and sent a letter to the capital, which led to his starvation and death. Zhan Ji was not without feelings, but he was proud of his chastity and sent a letter to the capital, which led to the exile of his clan. Such is the error of integrity and chastity.”

Yang Zhu said, “Yuan Xian was impoverished in Lu, while Zigong prospered in Wei. Yuan Xian’s impoverishment harmed his life, while Zigong’s prosperity burdened him.” “Then impoverishment is unacceptable, and so is prosperity. What is acceptable then?” Yang Zhu replied, “It is acceptable to enjoy life and to live a carefree life. Therefore, those who enjoy life well do not become impoverished, and those who live a carefree life well do not prosper.”

Yang Zhu said: “There is an ancient saying: ‘In life, we pity each other; in death, we abandon each other.’ This saying is profound. The way of pity is not only based on affection; it is also about making the diligent idle, the hungry full, the cold warm, and the poor prosperous. The way of abandoning each other is not based on not grieving for each other; it is about not possessing pearls and jade, not wearing fine brocade, not displaying sacrificial offerings, and not setting up funerary objects.”

Yan Pingzhong asked Guan Zhong about the art of nourishing life. Guan Zhong replied, “Let it be; do not obstruct or restrict it.” Yan Pingzhong asked, “What about the eyes?” Guan Zhong replied, “Let the ears hear whatever they desire, let the eyes see whatever they desire, let the nose smell whatever it desires, let the mouth speak whatever it desires, let the body feel whatever it desires, and let the mind write whatever it desires. If the ears desire to hear sounds but cannot, it is called ‘obstructed hearing’; if the eyes desire to see beautiful sights but cannot, it is called ‘obstructed vision’; if the nose desires to smell fragrant pepper and orchids but cannot, it is called ‘obstructed trembling’; if the mouth desires to speak right and wrong but cannot, it is called ‘obstructed wisdom’; if the body desires comfort and richness but cannot, it is called ‘obstructed comfort’; if the mind desires unrestrained action but cannot act, it is called ‘obstructed desire’. All these obstructions are the root of depravity and cruelty.” “To abandon a ruler who has abolished the examinations, and to let him live a carefree life, day after day, month after month, year after year, ten years—that is what I call nurturing. To detain a cruel and abusive ruler, to record him without letting him go, to let him live a long and miserable life, a hundred years, a thousand years, ten thousand years—that is not what I call nurturing.” Guan Zhong said, “I have already told you about nurturing life, but what about sending off death?” Yan Pingzhong said, “Sending off death is brief; how can I tell you?” Guan Zhong said, “I really want to hear it.” Pingzhong said, “Once you die, what is it to you? You may dream of him, you may drown him, you may bury him, you may expose him, you may clothe him in firewood and throw him into a ditch, you may dress him in fine clothes and put him in a stone coffin—it is all up to you.” Guan Zhong turned to Bao Shu Huangzi and said, “We two have already guided you on the way of life and death.”

When Zichan served as prime minister of Zheng, he held absolute power for three years. The virtuous submitted to his rule, and the wicked feared his prohibitions, thus bringing order to the state of Zheng. The other feudal lords trembled before him. He had an elder brother named Gongsun Chao and a younger brother named Gongsun Mu. Chao loved wine, and Mu loved women. Chao’s room was filled with thousands of jugs of wine and stacks of fermented yeast, the stench of which filled the air a hundred paces from the gate. When he was indulging in wine, he was oblivious to the dangers of the world, the regrets and losses of human relationships, the possibility of loss within his own household, the kinship of his extended family, and the joys and sorrows of survival and death. Even when fire, water, and weapons clashed before him, he remained unaware. Mu’s harem consisted of dozens of rooms, filled with young and beautiful girls. When he was indulging in women, he abandoned his relatives and friends, severing all ties with them, and retreating to the harem to spend his days and nights; he would only leave once every three months, and even then, he was still not satisfied. If there is a virgin girl named Ejiao in the village, she will be recruited by bribes and picked by a matchmaker. Zichan thought about his relatives day and night, and secretly made plans for Deng Xi, saying: “Qiao heard that they govern themselves and their families, and they govern their families and the country. This saying is from the near to the far. When the overseas Chinese serve the country, they will be governed, but the family will be in chaos! Their ways are contrary to evil. “Is Xi Fang going to save the two sons?” Deng Xi said, “I’ve been weird for a long time! I didn’t dare to say anything first. Is it because Zi Xi’s care about life is to induce respect for etiquette and righteousness?” Xi Zhi then secretly visited his brothers and told them, “What distinguishes humans from beasts is wisdom, and wisdom is guided by propriety and righteousness. When propriety and righteousness are perfected, fame and position will follow. But if one is swayed by emotions and indulges in desires, then life and death will be in danger. Your words about accepting a foreigner will lead to your own regret in the morning and your official salary in the evening.” Chao and Mu said, “We have known this for a long time, and we have been considering this for a long time. Why must we wait for your words to make us realize it? Life is hard to come by, but death is easy.” And yet, having been born so rarely, and awaiting an easily attainable death, who can bear to think of such a thing? To desire to uphold propriety and righteousness to boast to others, to manipulate one’s nature to gain fame—I would rather die than do such a thing. To live out the full spectrum of life’s experiences, to indulge in the pleasures of youth, I only fear my overflowing stomach preventing me from drinking to my heart’s content, my frail body preventing me from indulging in lustful desires. I have no concern for the disgrace of my reputation or the peril of my life. Furthermore, if one were to boast of one’s abilities in governing a state, to try to confuse my mind with words, and to please my desires with honor and wealth… “Isn’t that despicable and pitiful! I also wish to differentiate myself from you. Those skilled in governing externally may not necessarily bring order to things, but they themselves suffer; those skilled in governing internally may not necessarily bring chaos to things, but their nature is at ease. Governing externally through suffering may be temporarily implemented in one country, but it does not resonate with the people’s hearts; governing internally, however, can be applied to the whole world, and the proper relationship between ruler and subject will cease. I have always intended to use this method to illustrate this, but you are instead trying to teach me with that method?” Zichan was at a loss for words. Another day, he told Deng Xi about it. Deng Xi said, “You live with a true man and yet you do not know it. Who would call you wise? The governance of Zheng is merely a coincidence, not your achievement.”

Wei Duanmu Shu lived during the time of Zigong. Thanks to his family’s wealth, he amassed a fortune of ten thousand gold pieces. He disregarded worldly affairs and indulged in his desires. He did everything that the people desired, and indulged in everything that people wanted to play with. He built walls, pavilions, terraces, gardens, ponds, and indulged in fine food, carriages, clothing, music, and concubines, emulating the rulers of Qi and Chu. As for his desires, what he wanted to hear, see, and taste, even if it came from distant lands or remote states not native to Qi, he would bring it to them, as if it were a matter of national importance. When he traveled, even if the mountains and rivers were treacherous and the paths long and winding, he would go wherever he pleased, as if it were a short walk for others. Guests thronged the courtyard daily, and the kitchens were always filled with the smoke of cooking fires; music never ceased in the halls and chambers. After providing for their needs, the surplus was first distributed to the clan; the surplus to the clan, then to the villages; and the surplus to the villages, finally to the entire state. At the age of sixty, his strength waning, he abandoned his family affairs, distributing all his treasuries, treasures, carriages, clothing, and concubines within a year, leaving nothing for his descendants. When he fell ill, he had no medicine to store; when he died, he had no funds for a proper burial. The people of the entire state, who had received his generosity, contributed to its preservation, thus returning the wealth to their descendants. Qin Guli, upon hearing this, said, “Duanmu Shu is a madman; he has disgraced his ancestors.” Duan Gansheng, upon hearing this, said, “Duanmu Shu is a wise man; his virtue surpasses that of his ancestors. His actions and deeds astonished the public, yet they were truly in accordance with reason. The gentlemen of Wei, who are mostly self-disciplined and bound by propriety, are certainly not capable of winning over this man’s heart.”

Mengsun Yang asked Yangzi, “If someone here values ​​life and cherishes his body, and uses poison to avoid death, is that acceptable?” Yangzi replied, “In principle, no one can escape death.” “If he uses poison to prolong his life, is that acceptable?” Yangzi replied, “In principle, no one can prolong life. Life cannot be preserved by valuing it, nor can the body be prolonged by cherishing it. Moreover, what is the point of prolonging life? The five emotions of likes and dislikes are the same in ancient times as they are now; the safety and danger of the four limbs are the same in ancient times as they are now; the joys and sorrows of worldly affairs are the same in ancient times as they are now; the changes and order are the same in ancient times as they are now. Having heard of these things, having seen them, and having experienced them, even a hundred years is too long, let alone the suffering of prolonged life!” Mengsun Yang said, “If that is the case, a swift death is better than prolonged life; then one can tread on sharp blades, enter boiling water and fire, and achieve one’s goals.” Yangzi said, “No. Once a person is born, then abolish their duties and entrust them with responsibilities, allowing them to pursue their desires until death. When they are about to die, abolish their duties and entrust them with responsibilities, allowing them to go wherever they want, and letting them go to their fullest extent. There is nothing that should be abolished and nothing that should be entrusted with responsibilities. Why rush or delay in this process?”

Yang Zhu said, “Bo Chengzi Gao did not seek even a hair’s breadth of benefit for others, yet he abandoned his state to live in seclusion and farm. Yu the Great did not seek personal gain, even though his body was partially withered. The ancients would not give up even a hair’s breadth to benefit the world, nor would they accept the entire world’s wealth to support themselves. If everyone were to sacrifice even a hair’s breadth, and no one sought to benefit the world, the world would be at peace.” Qinzi asked Yang Zhu, “If you were to sacrifice a single hair to save the world, would you do it?” Yang Zhu replied, “The world cannot be saved by a single hair.” Qinzi said, “If you were to save it, would you do it?” Yang Zhu did not answer. Qinzi left and spoke to Mengsun Yang. Mengsun Yang said, “You do not understand the Master’s mind, so let me explain. If someone were to suffer greatly for the sake of gaining ten thousand gold pieces, would you do it?” Qinzi replied, “I would.” Mengsun Yang said, “If someone were to cut off a single joint of your body to gain a whole country, would you do it?” Qinzi remained silent for a while. Mengsun Yang said, “A single hair is insignificant compared to the skin, and the skin is insignificant compared to a single joint. That’s easy to understand. But then, a single hair accumulates to form skin, and skin accumulates to form a single joint. A single hair is indeed one ten-thousandth of the whole body; how can you treat it so lightly?” Qinzi said, “I cannot answer you. But if you ask Dan and Guan Yin what you say, then your words will be correct; if you ask Yu the Great and Mozi what I say, then my words will be correct.” Mengsun Yang then turned to his disciples and spoke of other matters.

Yang Zhu said, “The beauty of the world is attributed to Shun, Yu, Zhou, and Confucius; the evil of the world is attributed to Jie and Zhou. Yet Shun tilled the fields at Heyang and made pottery at Leize, his body never finding peace, his stomach never enjoying fine food; he was unloved by his parents and unloved by his siblings. At the age of thirty, he married without informing his parents. He then received the abdication from Yao, but by then he was old and his wisdom had declined. Shang Jun, being incompetent, abdicated in favor of Yu, dying in sorrow: this is the ultimate cruelty of Heaven and man. Jun, who controlled the floods and the land, failed to achieve his goals and was executed at Yushan. Yu, inheriting the work, suffered misfortune, leaving only barren land.” Gong, Zichan refused to be named, and would not enter his own home; his body was paralyzed on one side, and his hands and feet were calloused. When he received the abdication from Shun, he lived in humble palaces, yet wore fine robes, and died in sorrow: this was the sorrow and suffering of no one. After King Wu died, King Cheng was young and weak, and the Duke of Zhou assumed the reins of government. Duke Shao was displeased, and rumors spread throughout the four states. He lived in the east for three years, executed his elder brother and exiled his younger brother, barely escaping death, and died in sorrow: this was the peril and fear of both Heaven and man. Confucius understood the way of emperors and kings, responded to the invitations of the rulers of the time, cut down trees in Song, erased his tracks in Wei, suffered hardship in Shang and Zhou, and was besieged in Chen and Cai. He suffered injustice at the hands of the Ji family and humiliation at the hands of Yang Hu, dying in sorrow: this is the anxious state of the common people. Those four sages, though they lived without a single day of joy, died with names that would last for ten thousand generations. Names are not what reality truly possesses. Though praised, they are unknown; though rewarded, they are no different from clods of earth. Jie, relying on the accumulated wealth of his family, occupied the highest position in the south, his wisdom sufficient to subdue his inferiors, his power enough to shake the entire land; he indulged in the deceptions of his senses, pursuing his desires to the utmost, happily following them until his death: this is the dissolute among the common people. Zhou, too, relied on the accumulated wealth of his family… Zi, residing in the highest position in the south, wielded absolute power, and his will was always obeyed. He indulged his desires in the debauchery of the palace, reveling in lust throughout the long nights. He did not restrain himself with propriety or righteousness, and reveled in his pleasures until his execution: these were the unrestrained among the people of Heaven. Those two fiends, though living with the pleasures of indulgence, died bearing the infamy of foolishness and tyranny. Reality is not something bestowed by name; though their destruction is unknown, though their praise is unheard, how are they different from a pile of weeds? Those four sages, though their virtues were admired, suffered to the end, and thus met the same fate as death. Those two fiends, though their vices were admired, enjoyed pleasure to the end, and thus also met the same fate as death.

Yang Zhu met with King Liang and spoke of governing the world as easily as turning the palm of his hand. King Liang said, “Sir, you have one wife and concubine, yet you cannot manage them; you have a three-acre garden, yet you cannot cultivate it, yet you speak of governing the world as easily as turning the palm of your hand. Why is that?” Yang Zhu replied, “Have you ever seen a shepherd? He can herd a hundred sheep in a flock, and have a five-foot-tall boy carry a whip and follow them. If he wants to go east, he goes east; if he wants to go west, he goes west. But if you put Yao leading a single sheep, and Shun carrying a whip and following him, they could not move forward. Moreover, I have heard it said: Fish that can swallow boats do not swim in shallow streams; swans fly high and do not alight in polluted ponds. Why? Because they are extremely far away. The great bell and the deep chime cannot be accompanied by a dance played in a tedious manner. Why? Because their sound is sparse. Those who wish to govern the great do not govern the small; those who achieve great things do not accomplish small things. This is what it means.”

Yang Zhu said, “The events of antiquity are gone; who can record them? The deeds of the Three Sovereigns are like the existence or non-existence of something; the deeds of the Five Emperors are like a dream; the deeds of the Three Kings are sometimes hidden, sometimes revealed, and none of them are known. The events of our own lives are sometimes heard, sometimes seen, and none of them are known. The events of our present existence are sometimes preserved, sometimes abandoned, and none of them are known. From antiquity to the present day, the number of years is indeed countless. But since Fuxi, more than 300,000 years have passed. The wise and the foolish, the good and the ugly, the successful and the unsuccessful, the right and the wrong, have all vanished, it’s just a matter of time. To be proud of temporary praise or blame, to torment one’s spirit and body, and to seek a reputation for hundreds of years after death—how can this nourish one’s withered bones? What joy is there in such a life?”

Yang Zhu said: “Humans resemble the creatures of Heaven and Earth, possessing the five constant virtues, and are the most intelligent of all living beings. Humans lack claws and teeth for protection, skin for self-defense, and the ability to run to escape danger. Lacking feathers to ward off heat and cold, they must rely on resources for sustenance. Their nature is to rely on intelligence and strength. Therefore, intelligence values ​​self-preservation, while strength values ​​the exploitation of others. However, the body is not truly one’s own, yet since birth, one must preserve it; things are not truly one’s own, yet since birth, one must relinquish them. The body is the master of life, and things are the master of sustenance. Even if one preserves the body, one cannot truly possess it; even if one does not relinquish things, one cannot truly possess them. To possess both things and the body is to selfishly possess both the body and the things of the world. Only a sage can do this! To possess both the body and the things of the world is to be the ultimate person! This is what is meant by the ultimate.”

Yang Zhu said: “The reason why people cannot rest is due to four things: longevity, fame, position, and wealth. Having these four, they fear ghosts, people, authority, and punishment; this is called ‘escapist people.’ They can be killed or spared; their fate is determined externally. If they do not defy fate, why envy longevity? If they do not covet nobility, why envy fame? If they do not desire power, why envy position? If they indulge in wealth, why envy wealth? This is called ‘obedient people.’ They have no equal in the world; their fate is determined internally. Therefore, there is a saying: ‘If people do not marry or hold official positions, half of their desires are lost; if people do not have food and clothing, the relationship between ruler and subject ceases.’ A Zhou proverb says: ‘A farmer can be killed on the spot. He goes out at dawn and returns at night, believing it to be his natural way; he eats beans and vegetables, believing it to be the ultimate taste; his muscles are thick and his tendons are taut. One day, he is placed in a soft, fine cloth and presented with…” Liang Roulanju, with its heart disease (replace Bing with Bing), causes physical discomfort; internal heat leads to illness. If the ruler of Shanglu were to share land with a peasant, he would not be brave for a moment but would be easily appeased. Therefore, what the rustic finds comfort and beauty is considered by many to be without fault. Long ago, in the state of Song, there was a peasant who always wore only black cloth to get through the winter. When spring came and he began his eastern planting, he would bask in the sun, unaware that there were spacious houses in the world. A man named Ao, dressed in cotton, wearing fox and badger fur, said to his wife, “I will brave the scorching sun, unnoticed, to present to my lord; he will be richly rewarded.” A wealthy man in the village told him, “There was once a man who praised fine beans, sweet hemp stalks, celery, and duckweed to the local tyrant. The tyrant took some and tasted it, only to find it stinging in his mouth and nauseating in his stomach. The crowd laughed and resented him, and the man was greatly ashamed. You are like him.”

Yang Zhu said, “With abundant houses, fine clothes, rich food, and beautiful women, what more could one ask for? Those who seek external things despite having these are insatiable. Such insatiable nature is the parasite of Yin and Yang. Loyalty is insufficient to secure the ruler, but rather endangers oneself; righteousness is insufficient to benefit others, but rather harms life. Secure the ruler not through loyalty, yet the name of loyalty is destroyed; benefit others not through righteousness, yet the name of righteousness is lost. When both ruler and subject are at peace, and both oneself and others benefit, this is the way of the ancients.” Yu Zi said, “Those who relinquish fame have no worries.” Lao Tzu said, “Name is the guest of reality.” Yet some people relentlessly pursue fame. Is it true that fame cannot be relinquished? Is it true that fame cannot be a guest? Now, with fame comes honor and glory, without fame comes shame and disgrace; honor and glory bring pleasure and joy, shame and disgrace bring sorrow and suffering. Sorrow and suffering are against one’s nature; pleasure and joy are in accordance with one’s nature. This is where reality is attached. How can fame be relinquished? How can fame be a guest? I only abhor those who cling to fame and thus burden reality. Clinging to fame and thus burdening reality, how can one avoid imminent danger and ruin, and not merely live between pleasure and sorrow?

The Eighth Symbol

Liezi studied under Huqiu Zilin. Huqiu Zilin said, “If you know how to hold onto what is behind, then you can talk about holding onto yourself.” Liezi said, “I wish to hear about holding onto what is behind.” He said, “Look at your shadow, and you will know.” Liezi looked at his shadow and observed it: if the form is crooked, the shadow is crooked; if the form is straight, the shadow is straight. Therefore, crookedness and straightness follow the form and are not determined by the shadow; bending and stretching are determined by external things and are not determined by oneself. This is what is meant by holding onto what is behind and placing oneself in a position of precedence.

Guan Yin said to Liezi, “Beautiful words produce a beautiful sound, and ugly words produce an ugly sound; a tall body casts a long shadow, and a short body casts a short shadow. A name is its echo; a body is its shadow. Therefore, it is said: Be careful in your words, and you will find harmony; be careful in your actions, and you will find followers. Thus, the sage sees what comes out to know what comes in, and observes the past to know what will come future. This is the principle by which he foresees. One’s measure lies within oneself, and one’s judgment lies with others. If people love me, I will love them; if people hate me…” I, I will surely abhor it. Tang and Wu loved the world, therefore they became kings; Jie and Zhou abhorred the world, therefore they perished—this is the basis for this understanding. Even if one’s understanding is clear, it is still not the proper way; it is like going out without taking the gate, or walking without following the path. To seek profit in this way, is it not difficult? I have observed the virtues of Shennong and Youyan, examined the books of Yu, Xia, Shang, and Zhou, and considered the words of legalists and sages; there has never been a case of survival, destruction, rise, or fall that did not follow this path.

Yan Hui said, “Those who seek the Way do so for wealth, but now that you have obtained the pearl, you are already wealthy. What use is the Way then?” Liezi replied, “Jie and Zhou valued profit above all else and disregarded the Way, which is why they perished. Fortunately, I did not speak to you! A person without righteousness, who only cares about food, is no different from a chicken or a dog. They fight for food without horns, and the victor rules; they are no different from beasts. Having become chickens, dogs, and beasts, how can one expect others to respect him? If others do not respect him, then danger and disgrace will befall him.”

Liezi practiced archery and hit the target. He then asked Guan Yinzi for guidance. Yinzi asked, “Do you know why you hit the target?” Liezi replied, “I don’t know.” Guan Yinzi said, “Not yet.” Liezi went back to practice. Three years later, he reported back to Guan Yinzi. Yinzi asked, “Do you know why you hit the target?” Liezi replied, “I know.” Guan Yinzi said, “That’s good. Maintain it without being simplistic. This applies not only to archery, but also to governing a country and oneself. Therefore, the sage does not concern himself with survival or destruction, but with the essential reasoning behind it.”

Liezi said: “Those who are proud when their appearance is radiant, and those who are vigorous when their strength is great, cannot be discussed with the Way. Therefore, if one does not speak of the Way in a straightforward manner, how can one practice it? Thus, if one strives on one’s own, everyone will advise one. If no one advises one, one will be alone and without support. The wise appoint people, so they do not decline even in old age, and they do not become confused even when their wisdom is exhausted. Therefore, the difficulty in governing a country lies in recognizing the wise, not in being wise oneself.”

A man from the state of Song once crafted a paper mulberry leaf from jade for his ruler, a process that took three years. The jade was so finely carved that even the smallest details were indistinguishable from the rest of the paper mulberry leaves. This man, through his skill, profited immensely from the state of Song. The philosopher Liezi, upon hearing this, said, “If it took Heaven and Earth three years to complete a single leaf for all things, then leaves would be scarce. Therefore, the sage relies on the transformative power of the Way, not on cleverness or skill.”

Zi Liezi was poor, and his appearance showed signs of hunger. A guest spoke to Zheng Ziyang, saying, “Lie Yukou is a virtuous man, yet he is poor in your state. Does Your Majesty not value scholars?” Zheng Ziyang immediately ordered officials to send him grain. Zi Liezi went out, met the messenger, bowed twice, and took his leave. The messenger left. Zi Liezi went back inside, and his wife, seeing him, clutched her heart, saying, “I have heard that the wives and children of virtuous men enjoy comfort and happiness. Now you look hungry, and Your Majesty has offered you food. If you do not accept it, is it not a sign of your goodwill?” Zi Liezi laughed and said to her, “Your Majesty does not understand me. You have given me grain based on someone else’s words, and you will punish me for it. Moreover, you have given me grain based on someone else’s words, which is why I will not accept it.” In the end, the people indeed rebelled and killed Zheng Ziyang.

The Shi family of Lu had two sons, one studious, the other skilled in warfare. The studious one used his skills to serve the Duke of Qi, who appointed him as a tutor to the princes. The skilled one went to Chu and used his legal knowledge to serve the King of Chu; the king was pleased and appointed him as military judge. His family became wealthy, and his relatives received honors. The Shi family’s neighbor, the Meng family, also had two sons, both pursuing the same path, but they were impoverished. Envious of the Shi family’s wealth, they sought to learn from them. The two sons told the Meng family the truth. One of the Meng sons went to Qin and used his skills to serve the King of Qin. The King of Qin said, “Currently, the feudal lords are vying for power, their only concern being military strength and sustenance. If you were to govern my country with benevolence and righteousness, it would be a path to destruction.” He then imprisoned and banished the Meng son. The other son went to Wei and used his legal knowledge to serve the Duke of Wei. The Duke of Wei said, “My country is weak, yet I am caught between powerful states.” “I will serve the great states and appease the small states; this is the way to seek peace. If we rely on military power, destruction is imminent. If we return intact, they will go to another country. This will be a serious threat to us.” “So he cut off his feet and returned to Lu. Upon his return, the Meng family father and son beat their chests and rebuked the Shi family. The Shi family said, ‘Those who seize the opportunity prosper, and those who lose it perish. Your path is the same as mine, but your achievements are different. You lost the opportunity, not because your actions were wrong. Moreover, there are no constant truths or falsehoods in the world. What was used yesterday may be abandoned today; what is abandoned today may be used later. There is no fixed right or wrong in using or not using things. Seizing opportunities and adapting to circumstances requires wisdom. If wisdom is insufficient, even if you, my lord, were as learned as Confucius and as skillful as Lü Shang, where would you not be exhausted?’ The Meng family father and son showed no resentment and said, ‘I understand. Do not repeat yourself!'”

When Duke Wen of Jin went out, intending to attack Wei, Gongzi Chu looked up to the sky and laughed. The Duke asked why he was laughing. Gongzi Chu replied, “I am laughing at a neighboring man who was sending his wife to marry a private man. On the way, he saw a woman tending mulberry trees, and he was pleased to speak with her. But when he looked at his wife, he saw that someone was also beckoning to her. That is what I am laughing at.” The Duke realized what Gongzi Chu meant and stopped laughing. He led his army back, but before they even arrived, someone attacked Wei’s northern border.

The state of Jin suffered greatly from bandits. There was a man named Xi Yong who could discern the appearance of bandits, observing even the subtle details between their eyebrows and eyelashes to understand their true nature. The wicked Marquis of Jin sent him to observe bandits, and he detected them all without missing a single one. The Marquis of Jin was overjoyed and told Zhao Wenzi, “With this one man, the bandits of the entire state are finished. Why bother with more?” Wenzi replied, “Our lord relies on keen observation to catch the bandits; the bandits will not be completely eliminated, and Xi Yong will certainly not meet a natural end.” Soon after, the bandits conspired, saying, “The one we need to eliminate is Xi Yong.” “So they conspired to steal and then murdered him. When the Duke of Jin heard of this, he was greatly alarmed and immediately summoned Wenzi, saying, ‘It is indeed as you said, Xi Yong is dead! But where did you steal the thief?’ Wenzi replied, ‘There is a Zhou proverb that says: “He who sees the fish in the abyss is unlucky, and he who cleverly anticipates the hiding will suffer calamity. Moreover, if Your Majesty wishes to eliminate thieves, there is nothing better than to appoint virtuous men to positions of power; so that their teachings may be clear above and their influence may spread below. When the people have a sense of shame, what thief would they not do?’ Thereupon, he appointed Sui Hui to govern, and the group of thieves fled to Qin.”

Confucius, returning to Lu from Wei, rested his carriage at the river bridge and observed the scenery. There was a waterfall thirty fathoms high, flowing in a circular pattern for ninety li (approximately 45 kilometers), where fish and turtles could not swim, and turtles and tortoises could not dwell. A man was about to cross it. Confucius sent someone to stop him at the edge, saying, “This waterfall is thirty fathoms high, flowing in a circular pattern for ninety li. Fish and turtles cannot swim, and turtles and tortoises cannot dwell. Is it difficult to cross?” The man, not misled, crossed the water and came out. Confucius asked him, “Is it skillful? Or is there some art? How did you manage to enter and exit?” The man replied, “When I entered, I first acted with loyalty and trustworthiness; when I exited, I again acted with loyalty and trustworthiness. Loyalty and trustworthiness guided my body through the flowing water, and I dared not act selfishly. This is how I was able to enter and exit.” Confucius said to his disciples, “My disciples, remember this! Even water can be treated with loyalty, trustworthiness, and sincerity; how much more so a person?”

Bai Gong asked Confucius, “Can one speak with a person on profound matters?” Confucius did not answer. Bai Gong then asked, “What if you throw a stone into water?” Confucius replied, “The skilled swimmer of Wu can retrieve it.” Bai Gong asked, “What if you throw water into water?” Confucius replied, “Yi Ya tasted the mixture of the Zi and Mian rivers and knew how to do it.” Bai Gong said, “Is it true that one cannot speak with a person on profound matters?” Confucius replied, “Why not? It is only those who truly understand words! Those who truly understand words do not speak with words. Those who fight for fish get wet, and those who chase beasts rush forward, which is not enjoyable. Therefore, the most profound words transcend words, and the most profound actions are without actions. What those with shallow understanding contend for is utterly trivial.” Bai Gong had no choice but to die in the bathroom.

Zhao Xiangzi sent Xin Zhimuzi to attack Di, and they defeated him, capturing Zuo Renzhongren; he then sent a messenger to pay his respects. Xiangzi was eating when he looked worried. Those around him said, “Two cities fell in a single day; this is something everyone rejoices over. Why then does Your Majesty appear worried?” Xiangzi replied, “The great rivers and streams, though vast, can only withstand three days’ floods; raging winds and torrential rains last less than a morning, and even midday is fleeting. The virtue of the Zhao family has no accumulated merit; two cities fell in a single day. Will our fate be sealed?” Confucius, upon hearing this, said, “The Zhao family will surely prosper! Worry is the cause of prosperity, while joy is the cause of ruin. Victory is not difficult; maintaining it is. A wise ruler maintains victory in this way, and thus their blessings extend to future generations. Qi, Chu, Wu, and Yue all experienced victory, yet ultimately perished, failing to understand how to maintain it. Only a ruler with the Way can maintain victory.” Confucius’s strength was such that he could fortify the gates of a state, yet he was known not for his brute force. Mozi advocated defense and offense, which even Gongshu Ban submitted to, but he refused to use military force. Therefore, those who are good at maintaining victory turn strength into weakness.

There was a man in the state of Song who was devoted to benevolence and righteousness, and his family practiced this virtue for three generations. One day, his black ox inexplicably gave birth to a white calf, and he asked Confucius about it. Confucius said, “This is an auspicious sign; offer it to the Supreme God.” A year later, his father inexplicably went blind, and his ox again gave birth to a white calf. His father again instructed his son to ask Confucius. His son said, “I went blind after asking him before; why ask again?” The father said, “The words of the sages may seem contradictory at first, but they are correct later. The matter is not yet resolved; let me ask again.” His son asked Confucius again. Confucius said, “This is an auspicious sign.” He then instructed the son on how to perform the sacrifice. The son returned home and reported this to the emperor. His father said, “I have followed Confucius’s teachings.” A year later, his son again inexplicably went blind. Later, the state of Chu attacked Song and besieged the city. The people exchanged children to eat and cooked human remains; all able-bodied men fought on the city walls, and most died. This man, however, and his son, both ill, were spared. When the siege was lifted, their illnesses were cured.

In the Song Dynasty, there was a man named Lanzi who sought to curry favor with the Song Emperor through his skills. The Emperor summoned him and showed him his abilities. Lanzi used two branches twice the length of his body, attaching them to his torso, and moved swiftly and rapidly, wielding seven swords, leaping and tumbling in succession, with five swords remaining suspended in the air. The Emperor was greatly astonished and immediately rewarded him with gold and silk. Another man named Lanzi, skilled in acrobatics, heard of this and again sought favor with the Emperor. The Emperor was furious, saying, “In the past, a man with extraordinary skills sought favor with me. His skills were worthless, but I happened to be in a good mood, so I rewarded him with gold and silk. He will surely hear of this and try to curry favor again, hoping for further rewards.” He had Lanzi arrested and was to be executed, but was released after a month.

Duke Mu of Qin said to Bo Le, “You are getting old. Do you have any men in your family who can be sent to find horses?” Bo Le replied, “A good horse can be described by its physique and build. The best horses in the world are those that seem to vanish, disappear, or be lost—these are the ones that cut through dust and stop tracks. My sons are all of mediocre talent; I can tell them about good horses, but not about the best horses in the world. I have a friend, Jiu Fanggao, with whom I share the task of gathering firewood and vegetables. He is no less skilled than I in matters of horses. Please allow me to see him.” Duke Mu met with him and sent him to find a horse. Three months later, he returned, reporting, “I have found it; it is in Shaqiu.” Duke Mu asked, “What kind of horse is it?” He replied, “A yellow mare.” He sent someone to fetch it, and it turned out to be a black stallion. Duke Mu was displeased and summoned Bo Le, saying, “What a failure! The man you sent to find the horse couldn’t even distinguish its color, breed, or gender, so how could he possibly know anything about a horse?” Bo Le sighed deeply and said, “Has it come to this? This is why there are countless ministers among them. What Gao observed was the workings of nature; he grasped the essence and forgot the details, focused on the inner and forgot the outer; he saw what he saw and ignored what he didn’t see; he observed what he looked at and overlooked what he didn’t look at. Gao’s judgment of horses truly valued the horse itself.” When the horse arrived, it was indeed the finest horse in the world.

King Zhuang of Chu asked Zhan He, “How should one govern a state?” Zhan He replied, “I am skilled in self-cultivation but not in governing a state.” King Zhuang said, “I am fortunate to serve the ancestral temples and the altars of the state; I wish to learn how to safeguard them.” Zhan He replied, “I have never heard of a state in chaos while the individual is well-governed, nor have I heard of a state in order while the individual is in chaos. Therefore, the root lies in oneself, and I dare not speak of trivial matters.” King Zhuang said, “Excellent!”

The old man of Fox Hill said to Sun Shu’ao, “Do you know the three kinds of resentment people have?” Sun Shu’ao asked, “What are they?” The old man replied, “Those with high ranks are envied; those with great positions are disliked by their superiors; and those with generous salaries are resented.” Sun Shu’ao said, “The higher my rank, the lower my ambition; the greater my position, the smaller my heart; the more generous my salary, the more I give. Is this how I avoid these three resentments?”

When Sun Shu’ao was dying, he admonished his son, saying, “The king has already offered me a fief, but I will refuse. If I die for him, the king will then grant you a fief. You must not accept any advantageous land! Between Chu and Yue, there is a place called Qinqiu. This place is unfavorable and has a very bad reputation. The people of Chu are ghosts, and the people of Yue are ill-fated. This is the only place you can possess for a long time.” After Sun Shu’ao died, the king indeed offered his son a beautiful land. The son declined and asked for Qinqiu instead. The king granted him the land, and it remains to this day.

Niu Que was a great scholar from Shangdi. While traveling to Handan, he encountered a thief in Ousha. The thief stole all his clothes and belongings, and the thief walked away on an ox. Looking at him, Niu Que seemed pleased and showed no sign of regret. The thief chased after him and asked why. Niu Que replied, “A gentleman does not let what he has provided harm to what he has provided.” The thief exclaimed, “Ah! How wise!” They then said to each other, “With his wisdom, if he goes to see the ruler of Zhao and is persuaded to serve us, he will surely bring trouble upon us. We should kill him.” So they chased after him and killed him. When the people of Yan heard of this, they gathered their clans and warned each other, saying, “No one encounters a thief better than Niu Que from Shangdi!” They all heeded this advice. Soon after, Niu Que’s younger brother went to Qin. Reaching the pass, he indeed encountered a thief. Remembering his brother’s warning, he fought the thief with all his might; but he was no match for him. He chased after the thief again and humbly begged for his belongings. The thief angrily said, “I have spared your life, yet you continue to pursue me, and your tracks will soon be discovered. Since you are a thief, where is your benevolence?” He then killed him, and also killed four or five of his accomplices.

The Yu family was a wealthy family in Liang, their household prosperous and their wealth boundless. They climbed a high tower overlooking the main road, set out music and wine, and played gambling games on the tower. Their chivalrous companions followed them. On the tower, a gambler shot an arrow, hitting the target with a bright jade disc, then laughing as he flipped two fish-shaped objects. A kite happened to drop a rotten rat, which struck the gambler. The chivalrous men said to each other, “The Yu family has been wealthy for a long time, and they have always harbored a condescending attitude. We did not offend them, yet they insulted us with a rotten rat. If we do not retaliate, we will have no standing in the world. Let us join forces, lead our followers, and surely destroy their family to the same extent.” They all agreed. On the appointed night, they gathered a crowd at Zhiqiu and attacked the Yu family, utterly annihilating their household.

There once lived a man from the east named Yuan Jingmu. He was on his way when he became hungry on the road. A fox-father’s thief named Qiu saw him and offered him food. Yuan Jingmu ate three times before he could see again. Qiu asked, “What are you?” Yuan Jingmu replied, “I am Qiu, a man from the fox-father.” Yuan Jingmu said, “You idiot! Aren’t you a thief? Why do you eat me? It is against my duty to eat your food.” He then knelt on the ground and thrashed at Qiu, but Qiu could not escape. He then collapsed and died. The fox-father was indeed a thief, but the food was not stolen. To consider a person’s actions as theft and thus be afraid to eat their food is to misunderstand the situation.

Zhu Lishu served Duke Ju’ao, yet considered himself ignorant of his own abilities and lived by the sea. In summer, he ate water chestnuts, and in winter, acorns. When Duke Ju’ao faced trouble, Zhu Lishu bid farewell to his friend and went to his death. His friend said, “You think yourself ignorant, so you left; now you go to your death, which shows there’s no difference between knowing and not knowing.” Zhu Lishu replied, “No. I thought myself ignorant, so I left; now I die, which proves I truly am not known. I will die to shame future rulers who do not know their ministers.” He believed in dying for those he knew and not dying for those he did not; this was the way of the upright. Zhu Lishu can be said to have been so selfless as to forget himself.

Yang Zhu said, “What brings benefit will actually benefit, while what brings resentment will bring harm. What originates from this and responds externally is merely a request; therefore, the wise are careful in what they do.”

A neighbor of Yangzi lost a sheep. He and his group led the chase, and Yangzi himself was asked to pursue it. Yangzi said, “Alas! Why are so many chasing after a single lost sheep?” The neighbor replied, “There are many forks in the road.” Upon returning, the neighbor asked, “Did you find the sheep?” The neighbor replied, “It is lost.” The neighbor asked, “Why is it lost?” The neighbor replied, “Among the forks in the road, there were even more forks. I didn’t know where to go, so I returned.” Yangzi’s expression changed, and he remained silent for a long time, not laughing for the entire day. His disciples, puzzled, asked, “The sheep is a lowly animal, and it doesn’t even belong to you, Master. Why then do you lose your composure?” Yangzi did not answer. His disciples were left without their instructions. His disciple Mengsun Yang went out and told Du Zi about it. One day, Xin Duzi, accompanied by Mengsun Yang, entered the palace and asked, “Once upon a time, there were three brothers who traveled between Qi and Lu, studying under the same teacher and returning home with the principles of benevolence and righteousness. Their father asked, ‘What is the principle of benevolence and righteousness?’ The eldest brother said, ‘Benevolence and righteousness make me cherish my life before seeking fame.’ The second brother said, ‘Benevolence and righteousness make me risk my life for fame.’ The youngest brother said, ‘Benevolence and righteousness make me preserve both my life and my reputation.’ These three principles are contradictory, yet they all originate from Confucianism. Which is right and which is wrong?” Yangzi replied, “There was a man who lived by a river. He was skilled in water and brave in swimming. He operated a boat and sold ferries, earning a living for his hundred mouths. He sent food and provisions to students, and they became his disciples. Yet, almost half of them drowned. They learned to swim, not to drown, yet the consequences were so severe. What do you think is right and which is wrong?” Xin Duzi remained silent and left. Mengsun Yangrang said, “Why is your question so roundabout, and your answer so obscure? I am increasingly confused.” Xinduzi replied, “The great path leads to the loss of sheep through many branches, and scholars lose their lives through many approaches. Learning is not fundamentally different, nor fundamentally unique, yet the outcomes differ so greatly. Only by returning to the same unity can one avoid loss. You have studied under the Master and learned his way, yet you have not grasped his true nature. Alas!”

Yang Zhu’s younger brother, Bu, went out dressed in plain clothes. It rained, so he took off his plain clothes, put on black clothes, and returned. His dog, unaware of his surroundings, greeted him and barked. Yang Zhu, angered, was about to pounce on the dog. Yang Zhu said, “Don’t pounce! You’ll be just like him. If I had made your dog go out white and come back black, wouldn’t you have been surprised?”

Yang Zhu said: “Doing good deeds without seeking fame will bring fame; fame without expecting profit will bring profit; profit without striving for it will come to you. Therefore, a virtuous person must be careful in doing good.”

There was once a man who claimed to know the way to immortality. The ruler of Yan sent someone to learn it, but the man failed and was killed. The ruler was furious with the messenger and intended to execute him. A trusted minister advised, “Nothing people fear more than death, and nothing is more precious to oneself than life. He has sacrificed his own life; how can he possibly ensure your immortality?” So the man was spared. A prince of Qi also wished to learn this way, but upon hearing of the messenger’s death, he clutched his chest in resentment. Fu Zi, upon hearing this, laughed and said, “Those who desire to learn immortality are already dead, yet still regret it; this shows a lack of understanding of what people consider learning.” Hu Zi replied, “Fu Zi’s words are incorrect. There are those who possess skills but cannot practice them, and there are those who can practice but lack the skills. There was a man from Wei who was skilled in divination. On his deathbed, he explained the formulas to his son. The son memorized the words but could not practice them. When others asked him, he told them what his father had said. The questioner used the words and practiced the method, just as his father had. If this is so, why couldn’t the dead speak of the methods of immortality?”

The people of Handan offered doves to Jianzi on the first day of the first lunar month. Jianzi was greatly pleased and rewarded them generously. A guest asked why. Jianzi replied, “Releasing animals on the first day of the first lunar month shows my benevolence.” The guest said, “The people know that Your Majesty wishes to release them, so they rush to catch them, and many will die. If Your Majesty wishes to save them, it would be better to prohibit the people from catching them. Catching and then releasing them would not make up for the overzealous act of benevolence.” Jianzi said, “Indeed.”

The Tian family of Qi held a banquet in their courtyard, with a thousand guests. Among them sat a man offering fish and geese. Tian looked at them and sighed, “Heaven is truly generous to its people! It cultivates the five grains and produces fish and birds for their use.” The guests echoed his sentiments. Bao’s son, twelve years old, joined them and stepped forward, saying, “Your words are not as you say. Heaven and earth, and all things, are born of the same kind as us. Among them, there is no distinction of rank or worth; they merely control each other based on size, intelligence, and strength, and take turns eating each other; they are not born from each other. Humans take what is edible and eat it; how could Heaven have originally created humans for them? Moreover, mosquitoes bite our skin, and tigers and wolves eat our flesh; did Heaven originally create humans for mosquitoes and flesh for tigers and wolves?”

There was a poor man in Qi who often begged in the city. The city was in dire need of his help, but no one would lend him a hand. So he went to the stables of a man named Tian and worked as a horse doctor, thus obtaining food from the city walls. People joked, “Isn’t it shameful to eat from a horse’s stall?” The beggar replied, “There is no greater shame in the world than begging. Even begging is not shameful, so how could it be shameful to be a horse doctor?”

A man from the Song Dynasty was traveling along the road when he found a deed left behind by someone. He took it home, hid it, and secretly counted the teeth on it. He told his neighbor, “My wealth is just around the corner.”

There was a man with a withered paulownia tree. His neighbor said that a withered paulownia tree was unlucky, so the neighbor immediately cut it down. The neighbor’s father then asked to use it for firewood. The man was displeased and said, “My neighbor’s father only wants to use it for firewood, and he’s telling me to cut it down. Is it safe to be neighbors with someone like this?”

A man lost his axe, suspecting it was his neighbor’s son. He observed the boy’s gait—his walk, his expression, his speech, his every action—and found nothing about him that suggested theft. Soon after, he scooped up some grain and found his axe. The next day, he saw the neighbor’s son again, and his actions and demeanor revealed no trace of theft.

Bai Gongsheng, fearing chaos, dismissed the court and stood up, then threw his staff over, the blade piercing his chin. Blood flowed to the ground, but he was unaware of it. A man from Zheng, upon hearing this, said, “If he can forget his chin, what else can he not forget?” His mind was on chopsticks, and he stumbled and fell, his head hitting a tree, yet he was still unaware of it.

Once upon a time, there was a man from Qi who desired gold. Early one morning, he dressed in his finest clothes and went to the market. He came across a gold seller and snatched the gold, then ran away. The officials caught him and asked, “Everyone was there; why did you steal someone’s gold?” He replied, “When I took the gold, I didn’t see anyone; I only saw the gold.”

author By Dr. You-Sheng Li

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