Zhuangzi, Miscellaneous Chapters, Chapter 23: Gengsang Chu

During the reign of Laozi, there was a man named Gengsang Chu who possessed Laozi’s teachings and settled in the Weilei Mountains in the north.
Those who understood his ways, his ministers, and those who were virtuous, kept their distance. He kept a swollen-faced woman among his servants and made her his servant. After three
years, the land of Weilei was vast. The people of Weilei said to each other, “When Gengsang first came, we were amazed by him.
Now, we have more than enough to live on daily and more than enough to live on yearly. Is he not a sage? Why don’t you offer sacrifices and
prayers to him, and perform ancestral rites?” Gengsang heard this, faced south, and remained unconvinced. His disciples were astonished. Geng Sang
The Master said, “How are you different from me, my disciple? In spring, all plants sprout and grow; in autumn, all things flourish. Are spring
and autumn not naturally so? The Way of Heaven has already been established. I have heard that the sage dwells in a humble dwelling, yet the people
are in a frenzy, not knowing where to go. Now, you, a mere commoner, dare to presume to offer sacrifices to the virtuous
? Am I not a worthy successor? This is why I do not heed the words of Laozi.” The disciple replied, “No. In
ordinary ditches, even giant fish have nowhere to hide, yet loaches and tigresses are subdued; on steep hills, even giant beasts have nowhere
to conceal themselves, yet foxes bring good fortune. Furthermore, honoring the virtuous and rewarding the capable, prioritizing the good and bestowing benefits—this has been the way of Yao and Shun since ancient times. How
much more so for the common people who fear their surroundings! Master, please listen…” “Alas!” Geng Sangzi said, “Young man, come here! Even
a beast in a box-like vehicle, if separated from the mountains, cannot escape the danger of nets; a fish that can swallow a boat, if adrift and out of water, can be tormented by ants
. Therefore, birds and beasts do not tire of heights, and fish and turtles do not tire of depths. As for humans who preserve their form and life, they only tire of hiding themselves
in deep, secluded places! Furthermore, what merit are these two gentlemen worthy of praise? Their arguments are like recklessly chiseling holes in
walls to plant weeds; they comb their hair, count rice, and cook—how can such petty arrogance possibly benefit the world? If the virtuous are promoted
, the people will fight amongst themselves; if the wise are appointed, the people will steal from each other. Those who rely on a few things are insufficient to enrich the people. The people are extremely diligent in their pursuit of profit;
sons may kill their fathers, and ministers may kill their rulers; they steal in broad daylight, and rob in the middle of the day.”
(ei2). I told you: “The root of great chaos will surely arise between the times of Yao and Shun, and its end will persist
for a thousand generations. A thousand generations later, there will surely be people who eat each other.”

Nan Rong (pronounced chu2) sat up straight and said, ”
If you are already quite old, how will you find a place to live and hear
these words?” Geng Sangzi said, “Preserve your body, protect your life, and do not let you worry or fret. If you live for three more
years, then you can hear these words!” Nan Rong (pronounced chu2) said:
“I do not know the difference between the eye and form, yet the blind cannot see themselves; I do not know the
difference between the ear and form, yet the deaf cannot hear themselves; I do not know the difference between the mind and form, yet the mad cannot find their own peace
. Form and form are indeed different, yet things may be intertwined? They desire to seek each other but cannot obtain each other. Now I
say to you: ‘Preserve your form, embrace your life, do not let your thoughts be preoccupied
.’ Strive to understand the Way!” Geng Sangzi said:
“I have exhausted all my words. A bee cannot transform a wild goose,
nor can a rooster from Yue lay a swan’s egg. A rooster from Lu, however, can! The virtues of roosters are not different. Some are capable, others incapable
; their talents vary in size. Now, my talent is small, but enough to transform you. Why do you not go south to see Laozi?” Nan
Rong, carrying provisions, arrived at Laozi’s place after seven days and seven nights. Laozi said, “Did you come from Chu?” Nan
Rong replied, “Yes.” Laozi said, “Why did you come with such a large group of people?” Nan Rong, fearful, looked
back. Laozi said, “Do you not understand what I mean?” Nan Rong bowed his head in shame, then looked up and sighed, saying,
“Now I have forgotten my answer, and thus lost my question.” Laozi said, “What do you mean?” Nan Rong said, ”
If I don’t know, people will call me foolish; if I do know, I will be troubled. If I am not benevolent, I will harm others; if I am benevolent
, I will be troubled. If I am not righteous, I will harm others; if I am righteous, I will be troubled. How can I escape this? These three sayings are
what trouble me. I wish to ask you about them through Chu.” Laozi said, “I saw you
between your eyebrows and eyelashes before, and that is how I came to know you. Now you speak of it and believe it. You are as anxious as if you have lost your parents,
like someone who has raised a pole to search for something in the sea. You are a lost soul! You are so lost. You want to return to your true nature but have no way to do so. How pitiful
!” Nan Rong asked to go inside, summoned what he liked, and removed what he disliked. After ten days of sorrow, he went to see Laozi again
. Lao Tzu said: “You wash yourself clean, how splendid and joyful you are! Yet,
even within this joyful state, there is still something amiss. The external [huā] cannot be grasped too easily, for the internal [huā] cannot be grasped carelessly
; the internal [huā] cannot be grasped carelessly
, for the external [huā] cannot be grasped carelessly. Both external and internal [huā] cannot be upheld by morality, let alone
by those who follow the Way!” Nan Rong said: “When a villager is sick, and the villagers ask him about it, the sick person can describe his illness, but the sick person
is still not truly sick. If one hears the Great Way, it is like taking
medicine to worsen one’s illness. [The character 趄] is…” “Zhu (replacing “且”) only wishes to hear the principles of health preservation
.” Laozi said: “The principles of health preservation are: Can you embrace oneness? Can you not lose it? Can you know good and bad fortune without divination
? Can you stop? Can you cease? Can you abandon others and seek within yourself? Can you be [unclear]
? Can you be [unclear]? Can you be [unclear]? Can you be [unclear]? Can you be [unclear]? Can you be [unclear]? Can you be
[unclear]? A child can howl all day long without becoming hoarse, this is the ultimate harmony; can hold hands all day long without becoming [unclear]
, this is sharing virtue; can gaze all day long without blinking, this is not being external. Walking without knowing where to go
, staying without knowing what to do, conforming to things and going with the flow. This is the principle of health preservation.” Nanrong [unclear] said:
“Is this the virtue of the perfect man?” He replied, “No. This is merely the melting of ice and the thawing of frost. The perfect man
interacts with others, sharing food on the earth and finding joy in the heavens. He does not interfere with others based on personal gain or loss,
nor does he engage in strange practices, conspire, or scheme together.
He goes forth naturally and returns without hesitation. This is the essence of health.” “Is this the ultimate state?” he asked.
He replied, “Not yet. I have always told you: ‘Can you be a son?’ A son acts without knowing what he is doing, goes without
knowing where he is going, his body is like a withered branch, and his heart is like dead ashes. For such a person, misfortune will not come, nor will fortune.
With neither misfortune nor fortune, how can he fear human calamity!”

The universe is at peace, emanating from the light of heaven. Those who emanate from the light of heaven are seen by people and things.
Those who cultivate themselves are now constant. Those who are constant are abandoned by people, but aided by heaven. Those abandoned by people are called the people of heaven;
those aided by heaven are called the Son of Heaven.

Scholars learn what they cannot learn; practitioners do what they cannot do; debaters debate what they cannot
debate. To know when to stop is to stop at what one cannot know—that is the ultimate! If there is anything that is not true, Heaven will punish it. Prepare things
to take form, conceal the unexpected to cultivate the mind, and maintain reverence to reach the other. If all evils arise from this, it is all Heaven’s doing, not
human; it is insufficient to cause such wickedness, and cannot be contained within the spiritual realm. The spiritual realm has something to hold, but it does not know what it holds, and
it cannot hold. If one does not see one’s own sincerity before expressing it, every expression will be inappropriate;
if one enters into a practice without abandoning it, every action will be further flawed. Those who do evil in the open will be punished by people; those who do evil in the netherworld
will be punished by ghosts. Only those who understand both people and ghosts can act alone. Those within the contract act anonymously; those outside the contract
aim for a fixed amount. Those who act anonymously are merely mediocre; those who aim for a fixed amount are merely merchants. People see
its mouth (left “foot” right “branch”), still resembling a towering figure. Those who are exhausted by things will find things entering them; those who are content with things
cannot even tolerate themselves, how can they tolerate others! Those who cannot tolerate others have no relatives, and those without relatives are all people. No war is more
devastating than the will, even the sword and spear are inferior; no enemy is greater than Yin and Yang, there is nowhere to escape between heaven and earth. It is not Yin and Yang that harm them
, but their own hearts that cause them.

The Way is divided, its formation and destruction are intertwined. What is abhorred by division is that division is for preparation.
What is abhorred by preparation? Because it has the means to prepare. Therefore, going out and not returning, one sees the ghost. Going out and obtaining, this is called obtaining death. Extinction with substance
, this is one aspect of the ghost. It is determined by using the image of the formless to represent the real! Going out without origin, entering without opening, having substance but
no place, having length but no origin or flaw, having something that comes out but has no opening, that has substance. Having substance but no place,
that is the universe; having length but no origin or flaw, that is time. There is birth, there is death; there is going out, there is entering. Entering and
going out without seeing its form, this is called the Heavenly Gate. The Heavenly Gate is nothingness. All things come from nothingness. Being cannot
be something, it must come from nothingness, and nothingness is nothingness. The sage hides in this.

The ancients, their knowledge reached a certain level. How did it reach? Some believed there was no beginning to anything; this is the ultimate understanding, the complete understanding
, nothing can be added to it! Next, they believed there were things, and thus considered life as loss, and death as rebirth, thus
dividing themselves. Next, they said there was nothing at the beginning, then life came, and life quickly ended in death. They took nothingness as the beginning, life as the essence
, and death as the end. Who knows the one who upholds the unity of existence, non-existence, life, and death? I will befriend them. These three, though different, belong to the
same clan. They are the same as those of the Zhao and Jing clans, the same as those of the Zhuo clan; the same as those of the Jia clan, the same as those of the Zhuo clan: they are not the same.

There is a creature with a radical on the left (black on the left, salty on the right, pronounced an4), which boldly proclaims “Move This.” I have previously spoken of
“Move This,” but this is not what I meant. However, it is unknowable. The creature with a radical on the left (the character “貔” is replaced by
“月” for “豸,” pronounced pi2) can be dispersed yet cannot be dispersed; those who observe the room are all around the ancestral temple,
and also find it lying down! This is why I mention “Move This.” Please let me speak of “Move This”: It takes life as its foundation, knowledge
as its teacher, and thus uses right and wrong. If there is indeed name and reality, then it takes itself as its bond, making others believe it is its principle, and thus
repaying that principle with death. If this is so, then using it is knowledge, and not using it is foolishness; taking thoroughness as fame, and poverty as disgrace. “Move
This,” this is the man of today, the cicada and the turtledove are the same in their similarities.

The character 囗 (left side “足” (foot) right side “展” (pronounced nian3)) represents the feet of a commoner. He then uses words of arrogance to describe his brother,
and words of widowhood to describe his elder brother, and words of great kinship to describe his close relatives. Therefore it is said: The highest propriety is not for people, the highest righteousness is not for things, the highest knowledge is not for schemes, the highest
benevolence is not for relatives, and the highest trustworthiness is to ward off metal. It thoroughly resolves the fervor of the will, dispels the errors of the heart, removes the burdens of virtue, and clears the blockages of the Way.
The six things—nobility, wealth, prominence, dignity, fame, and profit—are fervor of the will; the six things—appearance, movement, color, reason, energy, and intention—are errors of the heart; the six things—aversion, desire, joy, anger, sorrow,
and pleasure—are burdens of virtue; the six things—going, staying, taking, giving, knowledge, and ability—are blockages of the Way. If these four or six things do not disturb the heart
, then one is upright; uprightness leads to tranquility; tranquility leads to clarity; clarity leads to emptiness; emptiness leads to non-action, yet nothing is left undone.

The Way is the reverence of Virtue; Life is the light of Virtue; Nature is the substance of Life. The movement of Nature is called Action
; the feigning of Action is called Loss. Knowledge is connection; knowledge is planning. What the knowledgeable do not know is like looking away
. Action that is not out of necessity is called Virtue; action that is not against oneself is called governance. The names are opposite, but the reality is in harmony. Yi was skilled
in the subtle and ingenious, yet clumsy in making others feel no praise for himself; the sage was skilled in the ways of Heaven, yet clumsy in the ways of man;
only a complete person can be skilled in the ways of Heaven and yet clumsy in the ways of man. Even an insect can be an insect,
even an insect can be Heaven. A complete person hates Heaven, hates the Heaven of man, how much more so should I, Heaven, and man! If a sparrow were to come to Yi, Yi would surely
catch it, perhaps. If the whole world were a cage for it, then the sparrow would have nowhere to escape. Therefore, Tang used his womb to cage Yi Yin, and
Duke Mu of Qin used the skins of five sheep to cage Baili Xi. Therefore, there is nothing that can be obtained without being controlled by what one desires.
The one who draws a line (剌, pronounced chī3) is not seeking praise. The common man climbs high without
fear, disregarding life and death. The one who does not offer gifts and forgets others
, forgetting others, thus considers himself a being of heaven and man! Therefore, one who respects without rejoicing, and insults without anger, is only so in harmony with heaven
. If one expresses anger without anger, then anger arises from non-anger; if one acts without acting, then acting arises from non-action!
To desire tranquility is to calm one’s breath; to desire spirit is to follow one’s heart. To act appropriately arises from necessity. Such necessity
is the way of the sage.

Zhuangzi, Miscellaneous Chapters, Chapter 24: Xu Wugui

Xu Wugui met with Marquis Wu of Wei through a female merchant. Marquis Wu greeted him warmly, saying, “Sir, you are ill and suffering from the toil of the mountains and forests
, which is why you have come to see me.” Xu Wugui replied, “I am the one who is toiling for you, not for you! If you
indulge your desires and cultivate your likes and dislikes, your very nature will be harmed; if you suppress your desires and restrain your likes and dislikes, your senses
will be harmed. I am the one toiling for you, not for you!” Marquis Wu remained unmoved. After a short while, Xu Wugui said
, “I once told you how to judge dogs: the worst kind stops when full, that’s the behavior of a fox; the average kind is like looking at
the sun; the best kind seems to have lost one part. My judgment of dogs is not as good as my judgment of horses. My judgment of horses: straight ones are as straight as a plumb line
, curved ones are as straight as a hook, square ones are as square as a square, and round ones are as round as a compass. These are the horses of the country, but not as good as the horses of the world.
The horses of the world have potential, but they seem to have lost something, as if they have lost one part.
Such horses are outstanding and far surpass others, their whereabouts unknown.” Marquis Wu was greatly pleased and laughed. Xu Wugui came out, and the female merchant said
, “Sir, why do you speak to my lord? My methods of speaking to him are to use the *Book of Poetry*, the *
Book of Documents*, the *Book of Rites*, and the *Book of Music* to persuade him, and the *Golden Tablets* and the *Six Secret Teachings* to
persuade him personally. Countless people have served him and achieved great merit, yet my lord has never uttered a word. Now, sir, how do you speak to my lord? Will he speak to me in this way
?” Xu Wugui said, “I simply told him about judging dogs and horses.” The female merchant said, “Is that so?”
He said, “Have you not heard of the people of Yue… ” “Are people people? After being away from their country for a few days, they rejoice upon seeing those they know; after being away for ten days or a month,
they rejoice upon seeing those they have seen in their country; and after a year, they rejoice upon seeing those who resemble people. Is it not true that the longer one is away from people,
the deeper one’s longing for
them grows? Those who flee into emptiness, even if they are on a path strewn with weasels, find a good spot in the empty space,
and are overjoyed at the sound of human footsteps? How much more so when brothers and relatives are
nearby! For so long, no one has spoken the words of a true man to my lord!
”

Xu Wugui met with Marquis Wu, who said, “Sir, you have lived in the mountains and forests, eating only chestnuts
and disliking onions and leeks, yet you have entertained me as a guest for a long time! Are you now old? Do you desire
the taste of wine and meat? Or do you believe I am blessed with the prosperity of the state?” Xu Wugui replied, “I was born into poverty and have never
dared to eat or drink your wine and meat. I will trouble you in the future.” Marquis Wu asked, “Why? Why trouble me?” Xu Wugui said:
“You have exhausted your spirit and body.” Marquis Wu asked, “What do you mean?” Xu Wugui replied, “The nourishment of Heaven and Earth is
one; climbing high is not a virtue, nor is dwelling in low places a virtue. You alone, as the ruler of ten thousand chariots, have burdened
the people of a single nation to satisfy their senses. The spirit does not allow this. The spirit loves harmony and abhors treachery. Treachery is
a disease, hence the exhaustion. What is it that you, Your Majesty, suffer from?” Marquis Wu said, “I have long wished to see you, sir! I
wish to love the people and uphold righteousness by ceasing warfare. Is this permissible?” Xu Wugui replied, “No. Loving the people is the beginning of harming them
; upholding righteousness by ceasing warfare is the foundation of warfare.” If you proceed from this point, it will almost certainly fail. All that is beautiful is a vessel for evil
. Even if you, my lord, are benevolent and righteous, are you not merely hypocritical? Form inevitably shapes form, completion inevitably leads to conflict, and change inevitably leads to external warfare. My lord,
you must not display magnificent cranes among the beautiful pavilions, nor swift steeds in the palaces of the imperial court, nor conceal your treachery in gain, nor use cleverness to defeat
others, nor schemes to defeat others, nor conquer others with force. Those who kill people and seize their land to nourish their own
private desires and their own spirits—who knows which battle is better? Where is victory to be found? My lord, you must not stop! Cultivate the sincerity in your heart
to respond to the will of Heaven and Earth without swaying them. The people have already died and escaped; why then will you use the weapon of celibacy?

The Yellow Emperor was about to meet Dawei at Mount Juci. Fangming was the charioteer, Changyu was the charioteer, Zhang Ruo and Jie Peng
were the horses in front, and Kunhun and Huaji were the charioteers behind. When they reached the wilderness of Xiangcheng, the seven sages were all lost
and had no way to ask for directions. The Yellow Emperor encountered a horse-herding boy and asked him for directions. “Do you know Mount Juci?” the boy replied.
“Yes.” “Do you know where Dawei resides?” the boy asked. “Yes.” The Yellow Emperor said, “How extraordinary you are, little
boy! You not only know Mount Juci, but also where Dawei resides. May I ask how one governs the world?” The boy replied, ”
Governing the world is nothing more than this; what else is there to do? When I was young, I roamed freely within the six directions. I once
suffered from delirium, and an elder taught me, ‘Ride the sun’s chariot and roam the fields of Xiangcheng.’ Now that I am
somewhat recovered, I will again roam beyond the six directions. Governing the world is nothing more than this; what else is there to do?
” The Yellow Emperor said, “Governing the world is indeed not your concern, but may I ask how one governs the world?”
The boy declined. The Yellow Emperor asked again. The boy replied, “How is governing the world any different from herding horses?
It is simply about removing those that harm the horses!” The Yellow Emperor bowed twice, kowtowed, addressed the Yellow Emperor as Heavenly Master, and withdrew.

A wise man is unhappy without the ability to think flexibly; a debater is unhappy without the order of his discourse; a discerning person
is unhappy without the opportunity to criticize: all are confined by material things. Those who attract the world bring prosperity to the court; those of ordinary rank enjoy official positions
; those who strengthen the nation pride themselves on their elegance; the brave bravely face adversity; those skilled in weaponry delight in battle; those withered and frail seek fame; those skilled in law govern widely
; those skilled in rites and music are respectful; those of benevolence and righteousness value social connections. Farmers are not content without tending to weeds; merchants are not
content without engaging in market activities; commoners are encouraged by their daily work; artisans thrive with skillful tools. If wealth is not accumulated,
the greedy worry; if power is not repaid, the boastful grieve; those who crave power find joy in change. When the time is right, one cannot remain inactive
; all these are in accordance with the changing seasons, not subject to the whims of change. To let one’s nature run wild, to be lost among all things, and never
return—how tragic!

Zhuangzi said, “If an archer hits the target without aiming ahead, and everyone in the world is like Yi (the legendary archer Yi), is that acceptable?” Huizi
replied, “Yes.”
Zhuangzi said, “If there is no single right person in the world, and everyone believes in their own right, is everyone like Yao (the legendary sage-king Yao)?” Huizi replied, “Yes.” Zhuangzi said, “Then, among the four Confucianists, Mohists, and Yang Xiong, and
the five of the Master, who is truly right? Or is it like Lu Ju (Lu Ju)? His disciples said, ‘I have attained the Master’s Way!
I can cook in winter and make ice in summer!’ Lu Ju said, ‘That is simply using yang to summon yang, and yin to summon yin,
not… This is what I call the Way. I will show you my Way. Then he tuned the zither, discarding one string in the hall and another in
the room. He struck the Gong (宫) and it moved; he struck the Jiao (角)
and it moved ; the tones were all the same! If one were to change the tuning of a single string, it would not fit the five notes. But
if one were to strike it, all twenty-five strings would move, without any difference in sound, yet the tone would be the master of the music! Is this not so? Huizi said, “Now, the Confucian scholars, Mohists, and Yang Bing are debating with me, contradicting each other with words, and challenging each other with their voices, yet they have not
yet said I am wrong. What then?” Zhuangzi said, “The people of Qi…”
Those who sought refuge in Song, even their gatekeepers could not provide them with complete security; they sought a bell
to bind themselves; they sought Tang Zi, but never even left the territory: such are the descendants of those who perished! The Chu
people, who lodged with gatekeepers, fought with boatmen in the dead of night when no one was around, never leaving the mountains
to incur their grievances.

When Zhuangzi was attending a funeral, he passed by the tomb of Huizi and said to his followers, “A man from Ying had a speck of chalk on the tip of his nose, as thin as a fly’s wing
. He asked a craftsman to remove it. Craftsman Shi wielded his axe with lightning speed, listening intently as he removed the chalk,
without harming the nose. The man from Ying stood there without flinching. When Duke Yuan of Song heard of this, he summoned Craftsman Shi and said, ‘Try to do this for me
.’ Craftsman Shi replied, ‘I could indeed do it. However, my guarantor has been dead for a long time
! Since the death of my master, I have had no one to guarantor with, no one to talk to!’”

When Guan Zhong fell ill, Duke Huan asked him, “Uncle Zhong, your illness is serious. Can we not conceal it? If it becomes a serious illness,
then who should I entrust with the state?” Guan Zhong replied, “Whom does Your Majesty wish to appoint?” The Duke said, “Bao Shuya.
” Guan Zhong said, “No. He is honest and upright, a virtuous man; he does not associate with those who are not as good as himself; moreover, once he hears
of someone’s fault, he will never forget it. If you put him in charge of the state, he will offend the ruler above and the people below. He
will soon offend the ruler!” The Duke asked, “Then who should be appointed?” Guan Zhong replied, “If all else fails, Xi Peng is suitable. He
forgets his superiors and is disloyal to 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 is called a sage for sharing virtue with others
; he is called a virtuous person for sharing wealth with others. But if one governs with virtue, one will never gain people’s support; if one treats others with humility, one will never fail to gain
people’s support. He is indifferent to the affairs of the state and indifferent to his own family. If all else fails, Xi Peng is suitable.”

The King of Wu floated on the river and climbed Mount Ju. The monkeys, seeing him, trembled and fled into the deep thickets.
One monkey, however, was cunningly scratching its head, its claws moving swiftly, and it impressed
the king with its skill. The king shot at it, but the monkey deftly caught the arrow. The king ordered his advisor to rush forward and shoot it, and the monkey was captured and killed. The king turned to his friend
Yan Buyi and said, “That monkey, relying on its skill and advantage, arrogantly challenged me, and now it has met its end. Beware
! Alas! Do not let your arrogance make you proud!” Yan Buyi returned home and studied under Dong Wu, thus eliminating the monkey’s arrogance. He resigned from his official post and resigned from public life
. After three years, the people of the kingdom praised him.

Nanbo Ziqi sat leaning against his desk, gazing at the sky and sighing. Yan Chengzi entered and said, “Master, you are the worst of all
. Can your body truly be made like withered bones, and your heart like dead ashes?” He replied, “I once lived in a mountain cave
. At that time, the crops in the fields would see me once, and the people of Qi would congratulate me three times. I would always be the first to possess them, so they would know of me;
I would always sell them, so they would sell them. If I did not possess them, how would they know of me? If I did not sell them
, how would they sell them? Alas! I grieve for those who lose themselves; I grieve for those who grieve for others; I grieve for
those who grieve for the grief of others; and their sorrows will only grow more distant each day!”

When Confucius went to Chu, the King of Chu held a banquet for him. Sun Shu’ao stood holding the cup. Shi Nan Yi Liao received the wine and offered a sacrifice, saying,
“The ancients! They have spoken of this.” He said, “I have heard of the unspoken words, but I have never spoken them.
Here I will speak of them: Shi Nan Yi Liao played with a ball and resolved the conflict between two families; Sun Shu’ao slept soundly with a feather in hand and the people of Ying threw down their weapons
; I wish I had a three-foot-long beak.” That is the Way that is not spoken; this is the debate that is not spoken. Therefore, virtue encompasses all
that the Way is one with, and speech rests on what knowledge cannot know—this is the ultimate. What the Way is one with cannot be the same with virtue.
What knowledge cannot know cannot be raised by debate. Names like Confucianism and Mohism are ominous. Therefore, the sea does not refuse the eastward flow, for
it is the greatest. The sage encompasses Heaven and Earth, and his benevolence extends to all under Heaven, yet no one knows who he is. Therefore, he is born without a title, dies without
a posthumous name, his substance is not gathered, and his name is not established—this is what is called a great man. A dog is not considered good for its barking, nor a person for their eloquent words
; how much less so for greatness! To be great is insufficient to be truly great, let alone to possess virtue! Nothing is greater than
Heaven and Earth. Yet what does one seek to achieve such greatness? One who understands greatness has no desires, no losses, no abandonments, and does not exchange
oneself for material possessions. To reflect upon oneself without exhaustion, to follow the ancients without being corrupted—this is the sincerity of a great man!

Ziqi had eight sons, whom he arranged before him. He then summoned Jiufang (pronounced yīn1
), saying, “Assess my sons, which one is auspicious?” Jiufang (
pronounced kūn3) replied, “That one is auspicious.” Ziqi was greatly pleased and asked, “How so?” He said, “…”
“Kun3, he will eat with the ruler until the end of his life.” Ziqi burst into tears and said, “Why
have you gone to such extremes, my son?” Jiufang said, “To eat with the ruler brings blessings to three generations of one’s family, let alone one’s parents
! Now, you weep upon hearing this, which is to receive blessings. The son is auspicious, but the father is inauspicious.” Ziqi said
, “Yin1, how can you understand this? And is Kun3 auspicious? It is all consumed by wine and meat, entering one’s nose
and mouth, how can one know where it comes from! I have never been a shepherd
, yet I was born in the valley; I have never been a farmer, yet I was born in the field.”
(ao1), If you do not blame me, why? Those with whom I roam, roam the heavens and earth; I share joy with them
in the heavens, I share food with them on the earth. I do not engage in affairs with them, nor do I conspire with them, nor do I engage in strange occurrences with them.
I ride the sincerity of heaven and earth with them without using material things to provoke them; I am compliant with them without engaging in matters that
are appropriate for them. Now, is there such a worldly reward? Those with strange signs will surely have strange behavior. Alas! It is not
the fault of me and my son, but the fault of the heavens! That is why I weep. “Not long after, he was sent to Yan, where he was stolen
on the road. Selling him whole was difficult; it would be easier to cut off his feet. So he cut off his feet and sold him in Qi, right
in the street of Qu Gong, where he ate meat and died.”

When Nie Que met Xu You, he asked, “Where are you going?” Xu You replied, “I am fleeing from Yao.” Nie
Que asked, “What do you mean?” Xu You replied, “Yao is all smiles and benevolence, but I fear he will become a laughingstock of the world. In later generations, will people eat each other?
It is not difficult to gather people; if they are loved, they will be close; if they are benefited, they will come; if they are praised, they will be encouraged; if they are subjected to what they hate, they will scatter. Love and benefit
arise from benevolence and righteousness; few abandon benevolence and righteousness, but many benefit from it. The practice of benevolence and righteousness is not only without sincerity, but also
relies on the tools of the greedy. Therefore, the decision of one person to govern the world is like a single mouthful
. Yao knows that virtuous men benefit the world, but he does not know that they harm the world. Only those
outside the realm of the virtuous can understand this.”

There are those who are warm-hearted, those who are wet-hearted, and those who are sluggish. The so-called warm-hearted ones learn from a teacher’s words, then
speak eloquently and self-satisfiedly, thinking themselves content, unaware that nothing truly exists. This is what is meant by “warm-hearted
.” The wet-hearted ones are like pig lice, choosing sparse bristles and long hair, thinking themselves to be in a vast palace or garden. They consider their hooves
, hooves, and hindquarters, their thighs and legs, to be a safe and secure place. They do not know that one day the butcher will raise his arm, spread straw, and control the fire, and
they and the pig will both be burned. This is how they advance and retreat; this is what is meant by “wet-hearted.” The sluggish one is
Shun. Mutton does not covet ants, but ants covet mutton; mutton is… (the character “膻” is replaced by “羊” for “月,”
pronounced shan4). Shun had shan4 conduct, which pleased the people, so he moved three times to Chengdu, reaching
the ruins of Deng, where there were ten thousand households. Yao, hearing of Shun’s virtue, raised him from the barren land of Tongtu, saying, “I hope to receive his
blessings.” Shun, raised from Tongtu, was already old, his wisdom waning, and he could not return home to rest; this is what is meant by “a recluse
.” Therefore, gods and men abhor the arrival of crowds, for crowds lead to stagnation, and stagnation brings no benefit. Thus, one should be neither overly
close nor overly distant, embracing virtue and harmony to accord with the world—this is called a true person. Discard knowledge from ants, gain strategy from fish
, discard intentions from sheep. See with eyes, hear with ears, understand with heart. Such a person is impartial and
adaptable. The true people of antiquity! Treating them as Heaven treats them, not as men entering Heaven—the true people of antiquity!

To gain it is to live, to lose it is to die; to gain it is to die, to lose it is to live: this is medicine. In truth, it is also a violet, a bellflower
, a chicken’s mouth (the upper “广” and lower “雍” are pronounced yong1), and a pig’s calf. At that time, it was
the emperor; how can one describe it all!

Goujian also established a stronghold at Kuaiji with three thousand armored soldiers (the left side is “wood” and the right side is “shield”). Only Zhong could understand
the reason for survival amidst destruction, but only Zhong did not understand the reason for his own sorrow. Therefore, it is said: The owl’s eyes have their own direction, the crane’s legs
have their own joints; to understand this is sorrowful. Therefore, it is said: When the wind passes, the river is also damaged; when the sun passes, the river is also damaged;
let only the wind and the sun guard the river together, and the river will think that it has never been disturbed, but that it relies on its source to go forth. Therefore, water
guards the land carefully, shadows guard people carefully, and things guard things carefully. Therefore, the eye’s ability to see clearly is perilous, the ear’s ability to
hear clearly is perilous, the heart’s ability to be loyal is perilous, and all abilities are perilous in their pursuit of power, and once perilous, it cannot be changed. The growth of calamity
is thus concentrated, its reversal is due to merit, and its result is delayed. And people consider it their own treasure, is this not sorrowful! Therefore, there is
the endless destruction of countries and slaughter of people, without knowing why. Therefore, the foot treads on the ground; though it treads, it relies on what it does not know to gain knowledge.
Similarly, human knowledge is limited; though limited,
it relies on what it does not know to understand the meaning of Heaven. Knowing the Great One, knowing the Great Yin, knowing the Great Eye, knowing the Great Balance,
knowing the Great Square, knowing the Great Faith, knowing the Great Stillness—this is the ultimate! The Great One pervades, the Great Yin unravels, the Great Eye perceives
, the Great Balance follows, the Great Square embodies, the Great Faith examines, and the Great Stillness upholds. Heaven is all-encompassing, illumination follows, the void has
a pivot, and only then does it exist. Thus, its understanding seems like not understanding, its knowledge seems like not knowing; it is not knowing that it is
knowing. Its questioning cannot be bounded, yet it cannot be without bounds. Its essence is real,
unchanging through ancient and modern times, and cannot be diminished; then can it not be called having achieved great enlightenment
? Why not ask this question? Why be confused? To resolve confusion with clarity, and to return to clarity,
is to attain the highest level of clarity.

Zhuangzi, Miscellaneous Chapters, Chapter 25: Zeyang

Peng Yang traveled to Chu, and Yi Jie spoke of him to the king, but the king did not grant him
an audience. Yi Jie returned home. Peng Yang met with Wang Guo and said, “Why didn’t you speak of me to the king?” Wang Guo replied, “I am not as good as Gong Yuexiu.” Peng Yang
asked, “What does Gong Yuexiu do?” He replied, “In winter, he fishes for turtles in the river; in summer, he rests on the mountain fence. If someone asks him
about his dwelling, he says, ‘This is my home.’ Even Yi Jie cannot do this, let alone me! I am not as good as Yi Jie. Yi Jie
, being a man of few words but many talents, does not boast of himself, yet he uses this to cultivate his friendships, thus obscuring the path to wealth and power
. It is not through mutual assistance that virtue is used, but through mutual destruction. Those who are cold borrow clothes in spring…
” (This is a metaphor for the cold winds of winter.) The King of Chu was a man of high status and strictness. His punishments
were as merciless as a tiger. Who but a virtuous and sycophantic person could sway him? Therefore, when a sage is poor, he makes his family forget
their poverty; when he is successful, he makes kings and nobles forget their rank and emoluments and become humble; he finds pleasure in things; he
delights in the harmony of things and protects himself in the well-being of people. Thus, some do not speak but bring harmony to others, stand alongside others and transform them
, like the proper relationship between father and son. They return to their homes and put aside their past actions. Their influence on people’s hearts is so profound
. Therefore, it is said, “Waiting for the Duke to review and rest.”

The sage’s understanding is comprehensive and all-encompassing, yet he is unaware of its own nature; this is human nature. He returns to the mandate of heaven and takes it as
his teacher, and people follow his command. He worries about knowledge, yet his actions are often short-lived; they have an end, what can be done
? Those born beautiful are shown beauty by others, but without being told, they do not know their own beauty. Whether one knows it or not,
whether one hears it or not, their delight is endless, and people’s affection for them is also endless; this is human nature. The sage
‘s love for others is given a name by others, but without being told, they do not know their love. Whether one knows it or not,
whether one hears it or not, their love for others is endless, and people’s peace with them is also endless; this is human nature. The old country
and old capital, viewed from afar, bring joy. Even if only nine-tenths of the hills and vegetation were to enter, it would still bring joy; how much more so for
those who see and hear, standing amidst the crowds on a ten-ren-high platform. Ran Xiangshi obtained the center of the circle and followed its completion, becoming one with things without
beginning or end, without beginning or end, without beginning or end, without beginning or end. He who transforms with things daily is one who does not transform.
He once abandoned it! To learn from Heaven but not learn from Heaven, one becomes a casualty of all things. How can one accomplish such a task! The sage never had Heaven, never had
man, never had a beginning, never had things; he moved with the world without ceasing, his actions were complete without being incomplete.
How can one achieve such harmony!

Tang obtained his tutor, and the gatekeeper Deng Heng became his tutor. He followed his teacher without being confined, and thus achieved success. He
was appointed to oversee the naming of his subjects, and the Ying Law was given two interpretations. Confucius, having exhausted his thoughts, was also tutored by him. Rong Chengshi said, “Except for the day,
there is no year, no inside, no outside.”

Wei Ying made a pact with Tian Houmou, but Tian Houmou broke his promise. Enraged, Wei Ying planned to have someone assassinate him. When Xi Shou Gongsun Yan
heard this, he was ashamed and said, “You are the ruler of ten thousand chariots, yet you follow an enemy like a commoner. I, Yan, request to receive two hundred thousand armored soldiers
to attack them for you, capture their people, tether their cattle and horses, make their ruler suffer from internal heat in his back, and then seize their country
. Ji will flee, and then I will smash his back and break his spine
.” Ji Zi heard this and was ashamed, saying, “Building a city ten ren high, and then destroying it after it has
reached ten ren high, this is the suffering of the common people. Now, the army has not risen for seven years, this is the foundation of the king. Yan is a troublemaker, he should not
be listened to.” Hua Zi heard this and despised him, saying, “Those who speak well of attacking Qi are troublemakers; those who speak well of not attacking
are also troublemakers; those who say ‘attacking or not attacking is troublemaker’ are also troublemakers.” The ruler asked, “Then
what should I do?” He replied, “You should seek the right way.” Hui Zhi heard this and went to see Dai Jinren. Dai Jinren
said, “Do you know of the so-called snail?” The king replied, “Yes.” “There is a country on the left horn of the snail
, called the Chu clan; there is a country on the right horn, called the Man clan. They often fight for land, leaving tens of thousands of corpses
, chasing the defeated for fifteen days before returning.” The king said, “Alas! Is this mere rhetoric?” Dai Jinren said, “I will tell you
the truth. Do you think the four directions and the upper and lower realms have limits?” The king said, “No.” Dai Jinren said, “Knowing that your
mind wanders in the infinite, yet you find yourself in a land of boundless expanse, are you seemingly both present and absent?” The king said, “Yes.” Dai Jinren said, ”
Within this boundless expanse is Wei, and within Wei is Liang, and within Liang is a king. Is there any distinction between the king and the Man clan?” The king said
, “No distinction.” The guest left, and the king seemed lost, as if something had happened. After the guest left, Huizi appeared. The ruler said, “This guest
is a great man; even a sage is not worthy to address him.” Huizi replied, “To blow a pipe still requires a mouth (the character for ‘
mouth’ is replaced by the character for ‘high’); to blow the tip of a sword is
merely a mouth (the character for ‘secret’ is replaced by the character for ‘mouth’). Yao and Shun are praised by people. To speak of Yao and Shun before the people of Dai Jin is like
a single mouth (the character for ‘secret’ is replaced by the character for ‘mouth’).”

When Confucius went to Chu, he lodged at a small village called Yiqiu. His neighbors included a couple who had been promoted to high positions. Zilu asked, ”
What are these people doing?” Confucius
replied, “They are servants of a sage. They have buried themselves among the people, hiding themselves by the riverbank. Their voices have faded, but their ambitions are boundless
. Though their mouths speak, their hearts have never spoken. They are going against the world, and their hearts disdain to associate with it. They are destined for obscurity. Perhaps
they should go to the market south to seek refuge?” Zilu asked to go and summon them. Confucius said, “Alas! They know that I am famous
, that I have gone to Chu, and that I will surely be summoned by the King of Chu. They also think I am a flatterer
. Such a person would be ashamed to hear the words of a flatterer, let alone see him in person! What is the point of keeping him here
?” Zilu went to see them, but their house was empty.

The man from Changwu asked Zilao, “When you govern, do not be careless; when you rule the people, do not be cruel. In the past, when I was
cultivating grain, if I plowed carelessly, the harvest would also be careless and return to me; if I weeded carelessly, the harvest would also be cruel and return to
me. The following year, I changed my methods, plowed deeply and weeded thoroughly, and the
grain grew abundantly, and I ate well all year round.” Zhuangzi, upon hearing this, said, “Many people today govern their bodies and minds
in ways similar to what the man from Changwu described: they escape their nature, abandon their true selves, extinguish their emotions, and lose their spirit, all for the sake of the masses. Therefore
, those who are careless in their nature are driven by desires and evils. Reeds and rushes begin to sprout, supporting their bodies, and then their nature is further suppressed. This leads to
ulcers and sores, which arise without regard for their source, like boils and scabies, internal
heat and urinary incontinence.”

Bai Ju studied under Lao Dan and said, “Please allow me to travel the world.” Lao Dan replied, “That’s enough! The world is still
the same.” Bai Ju asked again, and Lao Dan asked, “Where will you begin?” He replied, “I will begin in Qi.” Upon arriving in Qi, he saw
an innocent man, pushed him aside, forced him to come, removed his court robes and used them as a curtain, wailed to heaven and wept, saying, “My lord! My lord
! A great calamity has befallen the world, and you alone have been the first to avert it. You said, ‘Do not steal, do not kill.’ Only after honor and disgrace are established
do people see what is harmful; only after wealth is accumulated do people see what is contentious. Now you have established what people are ill-intentioned, gathered what people contend for, and impoverished people
… ” “The body is constantly restless. How can one avoid this? Ancient rulers considered the people’s gains to be their own, and their losses to be
their own; they considered the people’s justice to be their own, and their wrongdoing to be their own. Therefore, if even one’s form deviated from its proper course, they would retreat and blame themselves. But now it
is not so. People hide their possessions and remain ignorant; they undertake great difficulties but dare not commit crimes; they bear heavy responsibilities but cannot be punished; they travel far
but the executions do not reach them. When the people know their strength is exhausted, they resort to deception. With deception increasing daily, how can the people not deceive? If strength
is insufficient, then deception occurs; if knowledge is insufficient, then deception occurs; if wealth is insufficient, then theft occurs. Who can be held responsible for theft?”

Qu Boyu, at the age of sixty, underwent sixty transformations, never failing to begin with what was right, yet ultimately reversing it to wrong. He did not
know that what is now called right and wrong was fifty-nine times wrong. All things have a birth, yet no one sees their root; they have an emergence, yet no one
sees its gate. People all revere what they know, but none know that they rely on what they do not know to gain knowledge. Is this not
a great doubt? Alas! Alas! And there is nowhere to escape it. This is what is meant by “so” and “so”!

Confucius asked the Grand Historian Da Kou (the character is composed of “弓” on the left, “屮” on the upper right, and “又” on the lower right, pronounced tao1).
Bo Changqian and Wei said, “Duke Ling of Wei indulged in drinking and pleasure, neglecting
state affairs; he hunted and hunted, ignoring the affairs of the feudal lords. What made him a duke?” Da
Tao said, “That’s why.” Bo Changqian said, “Duke Ling had three wives, who
bathed together in the same place. Shi Qiu served them and brought them to their quarters, offering them gifts and supporting them. He was extremely arrogant, yet he
was so respectful to virtuous men. That’s why he was a duke.” Wei said, “When Duke Ling
died, the divination for burial at his old tomb was inauspicious; the divination for burial at Shaqiu was auspicious. They dug several fathoms and found a stone there.
They washed it and examined it; there was an inscription that read: ‘He did not rely on his son, Duke Ling
seized him and made him his son’s home.’ Duke Ling had been a duke for a long time! How could these two men possibly know him?”

Shao Zhi asked Da Gong Diao, “What is meant by the language of Qiu Li?” Da Gong Diao replied, “Qiu Li refers
to the customs and traditions formed by combining ten surnames and a hundred names. It unites differences to create similarities, and disperses similarities to create differences. For example, pointing to the hundred parts of a horse doesn’t
reveal the horse itself, yet the horse is tied to the front; thus, establishing the hundred parts makes it a horse. Therefore, hills accumulate from low to high,
rivers merge to become large, and great men unite to become public. Thus, those who enter from the outside have a master but are not possessive; those who
exit from the inside have a righteousness but are not defiant. The four seasons have different climates, which Heaven does not bestow, hence the harvest is plentiful; the five officials have different duties, which the ruler does not favor, hence
the country is well-governed; civil and military talents have different abilities, which the great man does not bestow, hence virtue is complete; all things have different principles, which the Way does not favor, hence
there is no name. Because there is no name, there is no action; through non-action, nothing is left undone. Time has its beginning and end, the world has its changes, fortune and misfortune are ever-changing
, and even those that are opposed have their appropriate course. ” ” He who sacrifices himself has a different face; there is something correct and something incorrect. Compared to a great marsh,
all materials are measured; viewed from a great mountain, wood and stone are on the same altar. This is what is called the words of Qiuli.” Shaozhi said, “Then
is this called the Way?” Dagongdiao said, “No, now the number of things is not more than ten thousand, but the term ‘
all things’ is used to name and read the most numerous. Therefore, Heaven and Earth are the greatest in form; Yin and
Yang are the greatest in Qi; the Way is the public. It is acceptable to name and read it based on its greatness. But since it already exists, how can
it be compared? If we use this argument, it is like dogs and horses, which are far from sufficient.” Shaozhi said, ”
Within the four directions, within the six directions, where do all things come from and arise?” Dagongdiao said, “Yin and Yang illuminate, cover,
and govern each other; the four seasons alternate, give birth to, and kill each other. Desire, aversion, going, and staying, thus… ” The bridge rises. Male and female unite, and thus, the ordinary
exists. Safety and danger exchange, fortune and misfortune arise, slowness and urgency interact, gathering and scattering are formed. This is what can be recorded in name and reality,
what can be commemorated in essence. Following the order of things, the bridge’s movement is mutually dependent; when it reaches its limit, it reverses; when it ends, it begins again—this is the nature of things
. Words can only express so much, knowledge can only reach so much, reaching the ultimate of things. Those who understand the Way do not follow what is abandoned, nor do they trace its origins
; this is where discussion ends. Shao Zhi said, “Ji Zhen’s inaction, Jie Zi’s possible actions. Of these two
opinions, which is correct in its sentiment, and which is biased in its reason?” Da Gong Diao said, “The crowing of roosters and the barking of dogs are what people
know. Even with great knowledge, one cannot read their transformations with words, nor can one infer their actions. If we analyze this further
, the refinement is unparalleled, the vastness is boundless. If one is driven, but no one acts, one cannot escape the influence of things.” And ultimately, it is
considered excessive. If it is done, it is real; if it is not done, it is empty. Having name and reality is the abode of things; having neither name nor reality is
the emptiness of things. It can be spoken of and understood, but the more it is spoken, the more distant it becomes. What is not yet born cannot be feared; what is already dead cannot be stopped. Life and death are not far apart
, and the principle cannot be seen. If it is done, and it is not done, it is what doubts are borrowed. I observe its origin, its going is endless; I
seek its end, its coming is without end. Endless and without end, it is the absence of words, and it is the same principle as things. If it is done, and it is not done,
it is the origin of words. It is with things from beginning to end. The Way cannot exist, nor can it be absent. The Way is a name, borrowed for its actions. If
it is done, it is in a corner of things; why then should it be in the grand scheme? If words are sufficient, then one can speak all day and exhaust the Way; if words
are insufficient, then one can speak all day and exhaust things. The Way is the ultimate of things; words and silence are insufficient to contain it. Neither words nor silence, discussion
has its limits.

Zhuangzi, Miscellaneous Chapters, Chapter 26: External Things

External things are unpredictable; therefore, Long Feng was executed, Bi Gan was killed, Ji Zi went mad, E Lai died, and Jie and Zhou perished.
No ruler desires loyalty from his ministers, yet loyalty is not necessarily trusted; thus, Wu Zixu was exiled to the river, and Chang Hong died in Shu, his
blood turning to jade after three years. No parent desires filial piety from their child, yet filial piety is not necessarily love; thus, Xiao Ji was saddened, and Zeng Shen
grieved. Wood rubbing against wood produces fire, metal and fire interacting cause flow; when yin and yang are out of balance, heaven and earth are greatly alarmed
, resulting in thunder and lightning, fire in water, and the burning of the great locust tree. There is a great sorrow of being trapped in two places with nowhere to escape.囗
(Chen) above, “chong” below, pronounced chen2) 囗 (chong) on ​​the left, “xiang
” on the right, pronounced dun1) cannot succeed, the heart is like a county between heaven and earth, comforting 囗 (min) on the left, “min” on the right, “wen” below, “ri
” pronounced min2) sinking, benefits and harms rubbing against each other, many fires are lit, people burn and mix, the moon is not able to withstand the fire
, and thus there is 囗 (tui2) on the left, “ren” on the right, pronounced tui2) and the words are exhausted.

Zhuang Zhou was poor, so he went to borrow grain from the Marquis of Jianhe. The Marquis of Jianhe said, “Very well. I am about to receive the fiefdom’s gold, and I will
lend you three hundred gold pieces. Is that alright?” Zhuang Zhou angrily changed his expression and said, “Yesterday, when I came here, someone called out
in the middle of the road. I looked at the cart tracks and saw a crucian carp in them. I asked it, ‘Crucian carp, what are you doing here?’ It replied
, ‘I am a subject of the waves of the Eastern Sea. Could you possibly have a dipper or a pint of water to save me?’ I said, ‘Very well
, I will travel south to the kings of Wu and Yue, and stir up the waters of the West River to welcome you. Is that alright?’ The crucian carp angrily changed its expression and said
, ‘I have lost my home, and I have nowhere to go. I can only survive with a dipper or a pint of water. You speak of this, but you might
as well have already found me at the dried fish market.'”

Ren Gongzi used a large hook and a giant bait, fifty fish
as bait, and squatted in Kuaiji, casting his line into the East Sea. He fished day after day, but for a year he caught nothing. Then a large
fish took the bait, pulling on the giant hook, sinking and leaping, its white
waves like mountains, the sea shaking, the sound like ghosts and gods, its awe-inspiring for miles. Ren Gongzi caught the fish, separated it , and dried it. He then made
it known throughout the area east of the Yellow River and north of Cangwu, where everyone was tired of the fish. Later generations of witty and eloquent storytellers
were all astonished and told each other about it. But those who merely raise fishing rods, rush to irrigate ditches, and guard fish like minnows, will find it difficult to catch a large fish! Those who embellish stories to
curry favor with county magistrates are far from achieving great things. Therefore, the customs of the Ren family have never been heard of, and they are
far removed from the ways of the world!

The Confucian scholar used the Book of Poetry and the Book of Rites to exhume the tomb. The senior Confucian scholar proclaimed, “The east is disturbed. What is the matter?
” The junior Confucian scholar replied, “The woman has not yet taken off her skirt and robe, and there is a pearl in her mouth.” “The Book of Poetry says, ‘The green
wheat grows on the hillside. If one does not give alms in life, why should one have a pearl in one’s mouth in death?’ He touched her temples and pressed her mouth (the character ‘岁
‘ on the left and ‘页’ on the right is pronounced hui4). The Confucian scholar used a golden hammer to press her chin and gently parted her cheeks, without damaging the pearl in her mouth
.”

Lao Laizi’s disciple went out to collect firewood and encountered Zhongni. He returned and told Zhongni, “There is a man over there who walks with his
head bowed and his feet hunched over, looking as if he owns the whole world. I don’t know whose son he is.” Lao Laizi said, “That is
Qiu. Summon him.” Zhongni arrived and said, “Qiu, rid yourself of your arrogance and your pretentious manner; this is what makes a gentleman
.” Zhongni bowed and withdrew, then frowned and asked, “Can my studies be improved?” Lao Laizi said,
“To be unable to bear the harm of one generation, yet be arrogant about the troubles of ten thousand generations—is it because you are inherently poor? Or is it because you lack the ability to achieve anything? To be virtuous and
joyful, yet be arrogant and shameful for life—this is how the common people easily progress! They associate with each other for fame, and form alliances for concealment. Rather than
praising Yao and condemning Jie, it is better to forget both and shut out what is praised. Everything is harmful, every action is perverse. The sage
hesitates before undertaking any task, and succeeds each time. What can be done? He is ultimately arrogant!”

One night, King Yuan of Song dreamt of a man with disheveled hair peering through the gate of Amen, saying, “I come from the abyss of Zailu, I am the envoy of the
River God of Qingjiang, the fisherman Yuqie has caught me.” King Yuan awoke and sent someone to divine the dream, who said, “This is a divine tortoise.
” The king asked, “Is there a fisherman named Yuqie?” His attendants replied, “Yes.” The king said, “Summon Yuqie to court
.” The next day, Yuqie went to court. The king asked, “What did you catch while fishing?” The fisherman replied, “I caught a white tortoise in my net, and my winnowing
basket is five feet round.” The king said, “Present this tortoise to you.” When the tortoise arrived, the king wanted to kill it twice, then wanted to keep it alive.
He was doubtful and consulted the oracle. The oracle said, “Kill the tortoise to divine good fortune.” So he cut open the tortoise, drilling seventy-two holes without leaving any openings
. Confucius said: “The divine tortoise can appear in dreams to the sovereign, yet it cannot avoid
the net of Yu Qie; it knows how to drill seventy-two times without leaving a hole, yet it cannot avoid the danger of having its intestines cut out. Thus, knowledge has its limitations, and
even the divine has its shortcomings. Even with supreme knowledge, one can be devised by ten thousand men. Fish are not afraid of nets but of pelicans. By abandoning small knowledge
, great knowledge becomes clear; by abandoning goodness, one becomes good oneself. A newborn infant, without a great teacher, can speak; it is by associating with those who can speak.”

Huizi said to Zhuangzi, “You say it’s useless.” Zhuangzi said, “Only when you know it’s useless can you talk about its usefulness
. The earth is not that it’s not vast and large, but it’s only enough for a person to put their feet. If you put your feet in it and then use it as a mat to get to the Yellow Springs, is that
still useful?” Huizi said, “It’s useless.” Zhuangzi said, “Then the usefulness of being useless is also clear
.”

Zhuangzi said, “If a person can travel, how can he not travel? If a person cannot travel, how can he travel?
The will to escape and the actions to sever ties—alas, is this not the responsibility of supreme knowledge and profound virtue? Falling and not turning back, rushing like fire and
not looking back. Even if they were ruler and subject, it would be a matter of time. In a changing world
, there is no way to despise each other. Therefore it is said: The perfect man does not linger. To honor the ancient and belittle the present is the way of scholars. Moreover, looking at the world today through the lens of the [unclear] Wei family
, who can remain unmoved? Only the perfect man can travel in the world without being deviant, conforming to others without losing himself
. He does not learn what others teach, nor does he follow their intentions. Clear vision is called brightness, clear hearing is called hearing, clear nose is called trembling, clear mouth is called sweetness.”
A clear mind is knowledge; clear knowledge is virtue. The Way should not be obstructed; obstruction leads to stagnation, and stagnation without end leads to vexation (
the character for “diagnosis” is replaced by “足” with “讠”). Vexation then breeds numerous harms. Things that
possess knowledge rely on rest. Their lack of abundance is not Heaven’s fault. Heaven’s openings, day and night without descent, cause people to block their
openings. The womb has inner chambers, the heart has a heavenly realm. If a room is not empty, then wives and mothers-in-law quarrel (the
character for “彗” is replaced by “谷” with “彗”). If the heart does not have a heavenly realm, then the six senses clash. Even the great forests and hills, which benefit people,
are beyond the reach of the divine. Virtue overflows with fame, fame overflows with violence, and schemes are fraught with vexation (the character for “speech” is replaced by “弦” with “弦” with “彗”).
(an2), knowledge comes from contention, firewood from guarding, and official duties from what is appropriate to the masses. When spring rains fall, grasses and trees grow vigorously
, and the potter’s block begins to be repaired;
more than half of the grasses and trees are upside down without anyone noticing. Silence can heal illness, and stillness
can allow the elderly to rest; tranquility can stop haste. However, these are the tasks of laborers
, not something that idlers have never considered or inquired about; the reason why sages astound the world, even divine men have never considered or inquired about;
the reason why virtuous men astound the world, even sages have never considered or inquired about; the reason why gentlemen astound the nation, even virtuous men have never considered
or inquired about; the reason why petty men conform to the times, even gentlemen have never considered or inquired about.

There was a man in the Yan family who had died, and he became an official teacher by slandering others’ titles. Half of his followers who slandered him also died. Yao and Xu You ruled the world
, but Xu You fled; Tang and Wu Guang were together, but Wu Guang was angry with him; Ji Ta heard of this, and led his disciples to squat in
the Kuan River, where the feudal lords came to mourn them. Three years later, Shen Tu Di used
the Kuan River to pay for the loss of his family.

The fish trap is for catching fish; once you’ve caught the fish, you forget the trap. The rabbit snare is for catching rabbits; once you’ve caught the rabbit
, you forget the snare. Words are for conveying meaning; once you’ve grasped the meaning, you forget the words. Where can I find someone who has forgotten words to talk to?

Zhuangzi, Miscellaneous Chapters, Fables, Chapter 27

Nineteen fables, seventeen repetitions, and countless random remarks emerge daily, harmonizing with the natural order. Nineteen fables are used to discuss external matters
. A father should not be a matchmaker for his son. A father’s praise is not as good as that of someone who is not his father. It is not my fault, but the fault of others
. If it is the same as oneself, one should respond; if it is not the same as oneself, one should oppose. If it is the same as oneself, one considers it right; if it is different from oneself,
one considers it wrong. Seventeen repetitions are for expressing one’s own opinions. This is called being an elder, already old, but without a framework to guide one’s life to old age
, this is not being a pioneer. A person who has no way to precede others is without humanity. A person without humanity is called a stagnant person.
Countless random remarks emerge daily, harmonizing with the natural order, thus extending and enriching one’s life to the end. Silence is uniformity, uniformity and speech are not uniform
, speech and uniformity are not uniform. Therefore it is said: “Speech without speech.” Speech without speech: speaking throughout one’s life, yet never speaking;
not speaking throughout one’s life, yet never not speaking. There is something that is permissible, and something that is not permissible; there is something that is so,
and something that is not so. How is it so? It is so because it is so; how is it not so? It is not so because it is not so. How is it permissible? It is permissible because it is permissible
; how is it not permissible? It is not permissible because it is not permissible. Things inherently have their own so; things inherently have
their own permissible. There is nothing that is not so; there is nothing that is not permissible. Without frivolous words and the harmony of the natural order, who can endure it? All things are seeds,
arising and ceasing in different forms, beginning and ending like a circle, without any order; this is called the balance of Heaven. The balance of Heaven is the natural order.

Zhuangzi said to Huizi, “Confucius changed sixty times at the age of sixty. What he initially thought was right, he eventually rejected.
I don’t know if what we now call right or wrong is wrong fifty-nine times.” Huizi said, “Confucius diligently pursued knowledge.”
Zhuangzi said, “Confucius apologized, but he never spoke of it. Confucius said: ‘Those who receive talent from the great foundation
are born with a spirit. Their voices are in accordance with the law, their words are in accordance with the law. Profit and righteousness are presented before them, and likes and dislikes, right and wrong, are merely accepted by people’s
mouths. This makes people accept it from the heart and dare not utter a word, thus
establishing the stability of the world. Alas, alas! I cannot even reach his level!’”

Zengzi served in office again, and his heart was transformed once more. He said, “When I first took office, I was happy with three cauldrons of wine; but when I took office later,
I was saddened by not being able to finish three thousand cups of wine.” His disciple asked Confucius, “Can Zengzi be said to have no faults to bear
?” Confucius replied, “He has already been wronged! How can someone who has no faults to bear have any sorrow? He sees three cauldrons of wine and three thousand cups of wine
as if they were sparrows, mosquitoes, and horseflies passing by.”

Yan Chengzi You said to Dongguo Ziqi: “Since I heard your words, in one year I was in the wilderness, in two years I followed you, in
three years I understood you, in four years I grasped the essence of things, in five years you came to me, in six years ghosts entered me, in seven years I
achieved heavenly perfection, in eight years I knew neither death nor life, and in nine years I attained the Great Mystery. Life has purpose,
and death is inevitable. Advising the public with one’s own selfish desires, death also has its own cause, while life, though yang, has no inherent cause. Is this truly so? Where does it go, where does it not go?
Heaven has its cycles, earth has its human foundations, where can I seek them? I know not where it ends,
how can I be without fate? I know not where it begins, how can I be without fate? There is something to correspond to, how can I be without ghosts? There is nothing
to correspond to, how can I be without ghosts?”

The crowd asked Jing, “You used to bow your head but now you look up; you used to tie your hair up but now you let it hang loose; you used to
sit but now you stand; you used to walk but now you stand still: why is this?” Jing replied, “Why do you ask
? I have it, but I don’t know why. I am like a cicada’s shell, a snake’s shed skin, similar but not the same. Fire and the sun
, I am at rest; darkness and night, I take their place. Do they have anything to rely on? How much more so should I rely on something that has nothing to rely on
! When they come, I come with them; when they go, I go with them; when they are strong and yang, I am strong and yang with them.
What is there to ask about strong and yang?”

Yangzi lived in Pei in the south, while Laozi traveled west to Qin. Yangzi invited Laozi to his home in the suburbs, and they met at Liang. Laozi, in the middle of the journey,
looked up to the sky and sighed, “I initially thought you were teachable, but now you are not.” Yangzi did not reply. Upon reaching Laozi’s
house, Laozi offered him washing utensils, towels, and combs. Yangzi removed his shoes and crawled forward on his knees, saying, “Earlier, I wished to invite you, Master,
but you were busy, so I dared not. Now that you are free, may I ask why?” Laozi said, “You are so arrogant and stern;
who will you associate with? Great virtue appears as if it were a disgrace, and abundant merit as if it were insufficient.” Yangzi’s expression changed drastically, and he said, “I respectfully obey your command
!” When Yangzi went to his home, the innkeeper greeted him and took him inside. The innkeeper held the mat, and the wife held the towels and combs. The innkeepers moved aside to avoid the mat, and the cook moved aside
to avoid the stove. On his return, the innkeepers argued with him over who would get a seat!

Zhuangzi, Miscellaneous Chapters, Chapter 28: Abdication of the Throne

Yao offered the throne to Xu You, but Xu You refused. He then offered it to Zizhou Zhifu, whose father said, ”
I would be willing to be emperor. However, I am currently suffering from a deep-seated illness and am focused on treating it; I have no time to govern the world
.” The world is of utmost importance, yet he would not sacrifice his life for it, let alone anything else! Only
those who do not value the world above all else can be entrusted with it. Shun offered the throne to Zizhou Zhibo, whose father said, “I am currently suffering from a deep-seated
illness and am focused on treating it; I have no time to govern the world.” Therefore, the world is a great vessel, yet he would not exchange it for his life. This is
what distinguishes those who possess the Way from the common people. Shun offered the throne to Shan Juan, but Shan Juan said, “I stand
in the universe, wearing fur in winter and linen in summer. In spring I plow and sow, my body
is sufficient for labor; in autumn I harvest and gather, my body is sufficient for rest and food. I work at sunrise and rest at sunset, roaming freely
between heaven and earth, my heart content. What do I need the throne for? Alas, you do not
understand me.” He refused the throne and went into the deep mountains, his whereabouts unknown. Shun then offered the throne to his friend, a farmer named Shi Hu. The farmer
said, “Alas, the future ruler is a man of great strength.”
He felt Shun’s virtue was not yet sufficient. So he carried his wife and children into the sea, never to return.

King Tan (pronounced dan4) lived in Bin, where the Di people attacked. He offered them
furs and silk, but they refused; he offered them dogs and horses, but they refused; he offered them pearls and jade, but they refused. What the Di people wanted
was land. King Tan said, “To live with someone’s elder brother and have him kill his younger brother, to live with someone’s father and have him kill his
son—I cannot bear it. You should all strive to live there! What difference is there between being my subject and being the Di people’s subject? Moreover, I have heard it said: ‘
One should not use what one uses to nourish oneself at the expense of what one nourishes.’” He then used his staff (a bamboo stick) and left. The people followed him in droves
. Thus, a kingdom was established at the foot of Mount Qi. King Tan truly respected life. One who respects life,
even in wealth and honor, will not harm his body for sustenance; even in poverty and lowliness, he will not burden his body with profit. People of this world who hold high positions and noble titles all
lose them. They are easily tempted by profit and risk their lives—are they not deluded?

The Yue people had murdered their ruler for three generations. Prince Sou, distressed by this, fled to the Danxue Cave, where Yue was without a ruler. They sought out Prince Sou
, but could not find him, so they followed him to the Danxue Cave. Prince Sou refused to leave, so the Yue people fumigated him with mugwort. They then carried him in a royal carriage. Prince Sou,
grasping the reins, boarded the carriage, looked up to the sky, and cried out, “My lord, my lord, why cannot you leave me?” Prince Sou
did not dislike being a ruler, but he disliked the trouble that came with it. Prince Sou, indeed, did not sacrifice his life for his country! This was precisely
what the Yue people desired in order to become ruler.

Han and Wei were vying for territory. Zihua Zi met with Marquis Zhaoxi, who looked worried. Zihua Zi said, “
Now, let the whole world write an inscription before you, saying: ‘If the left hand seizes, the right hand is useless; if the right hand seizes,
the left hand is useless. Yet whoever seizes will surely possess the world.’ Would you seize it?” Marquis Zhaoxi replied, “I
would not.” Zihua Zi said, “Excellent! From this perspective, both arms are heavier than the world. The body is also
heavier than both arms. Han is far less important than the world! What you are fighting over now is far less important than Han. You are indeed
worried about your health and life, and that you cannot obtain it.” Marquis Zhaoxi said, “Excellent! Many have taught me, but I have never
heard such words before.” Zihua Zi truly understands the importance of things!

The ruler of Lu, hearing of Yan He’s attainment of enlightenment, sent a messenger with gifts to him. Yan He lived in a humble dwelling, dressed in simple clothes,
and fed his oxen. When the messenger arrived, Yan He greeted him directly. The messenger asked, “Is this Yan He’s home?
” Yan He replied, “This is my home.” The messenger presented the gifts. Yan He said, “I fear I may have misunderstood and offended
the messenger; it would be better to verify.” The messenger returned, verified the information, and came back to inquire, leaving Yan He with no choice but to comply. Therefore, Yan
He truly despised wealth and status.

Therefore it is said: The true essence of the Way is used to cultivate oneself, its remnants are used to govern the state, and its essence is used to govern the world. From this perspective
, the achievements of emperors and kings are merely secondary matters for sages, not the means to perfect one’s life and nourish one’s health. Today, many worldly gentlemen
endanger their lives and abandon their livelihoods to pursue material gain—how tragic! Every action of a sage is carefully considered in terms of its purpose and its
underlying meaning. Now, imagine someone using the pearl of the Marquis of Sui to shoot a thousand-foot-high sparrow; the world would surely laugh at them. Why
? Because what they use is valued highly, while what they truly desire is trivial. And life is far more important than the pearl of the Marquis of Sui!

Liezi was poor, and his face showed signs of hunger. A guest spoke to Zheng Ziyang, saying, “Lie Yukou is
a man of virtue, yet he is poor in your country. Does Your Majesty not value men of virtue?” Zheng Ziyang immediately ordered an official to send him
grain. Liezi met the messenger, bowed twice, and declined. After the messenger left, Liezi went inside. His wife, seeing him, clutched her
heart and said, “I have heard that the wives and children of virtuous men enjoy comfort and happiness. Now you look hungry, and Your Majesty has come to offer you
food, yet you refuse it. Is this not fate?” Liezi laughed and said to her, “Your Majesty does not know me well, but
gives me grain based on someone else’s words; and when you punish me, you again rely on someone else’s words. This is why I refuse it.
” In the end, the people indeed rebelled and killed Zheng Ziyang.

When King Zhao of Chu lost his kingdom, Tu Yangshuo fled and joined him. When King Zhao returned to the kingdom, he intended to reward his followers. Tu Yangshuo
was among them. Tu Yangshuo said, “Your Majesty lost the kingdom, and I lost Tu Yangshuo. Your Majesty has returned to the kingdom, and I have also returned to Tu Yangshuo. My rank
and emoluments have already been restored; what reward is there?” The king said, “Force him.” Tu Yangshuo said, “Your Majesty’s
loss of the kingdom was not my fault, therefore I dare not accept punishment; Your Majesty’s return to the kingdom was not my merit, therefore I dare not accept the
reward.” The king said, “Show him.” Tu Yangshuo said, “According to the laws of Chu, one must be rewarded handsomely and rendered great service before
being shown an audience. Now, my knowledge is insufficient to save the kingdom, and my courage is insufficient to kill the enemy. When the Wu army entered Ying, I, fearing the difficulties, fled…” ”
I am fleeing from the enemy, not following Your Majesty. Now Your Majesty wishes to abolish the law and break the treaty to please me; this is not how I should be known throughout
the land.” The king said to Sima Ziqi, “Butcher Shuo lives in a lowly position, yet his righteous words are lofty. Ziqi, please offer
him a position with three banners.” Butcher Shuo said, “I know that a position with three banners is more valuable than a butcher’s
stall; I know that a salary of ten thousand bushels of grain is more lucrative than a butcher’s stall. But how can I allow myself to covet rank and salary and give my lord
a reputation for tyranny? I dare not accept such an offer; I wish to return to my butcher’s stall.” He then refused.

Yuan Xian lived in Lu, in a humble dwelling surrounded by walls, with thatched roofs, an incomplete door, mulberry wood
for hinges, and earthen windows. His two rooms were plugged with coarse cloth, leaking above and damp below. He sat upright, playing music and singing. Zigong, riding a large horse, dressed in dark blue with a white outer garment,
his carriage too large for the alley, went to see Yuan Xian. Yuan Xian, wearing a splendid hat and
shoes, and leaning on a cane, answered the door. Zigong said, “Alas! What is wrong, sir?” Yuan Xian replied, “I have heard
that lack of wealth is called poverty, and learning without practice is called illness. I am poor, not ill.” Zigong hesitated,
looking ashamed. Yuan Xian laughed and said, “To seek worldly gain, to form cliques and befriend others, to learn for the benefit of others, to teach for
one’s own benefit—the vices of benevolence and righteousness, the adornments of carriages and horses—I cannot bear to do such things.”

Zengzi, residing in Wei, wore a robe without a lining,
his complexion was swollen and pale, his hands and feet calloused. He did not light a fire for three days, nor did he make new clothes for ten years. When he straightened his hat, the tassel broke; when he grasped his lapel
, his elbows were visible; when he put on his shoes, his heels were torn. He then sang the “Shang Song” with unrestrained abandon, his voice filling heaven and earth, as if resounding from metal and stone.
The emperor could not find a subject with him, nor could the feudal lords find a friend. Therefore, those who cultivate their will forget their form, those who cultivate their form forget profit, and those who attain the Way forget their mind
.

Confucius said to Yan Hui, “Hui, come here! Your family is poor and your circumstances are humble, why don’t you serve in office?” Yan Hui replied, “
I do not wish to serve in office. I have fifty mu of land outside the city walls, enough to provide me
with porridge; ten mu of land inside the city walls, enough to produce silk and hemp; I can play the zither to entertain myself; and what I have learned
from the Master is enough to bring me joy. I do not wish to serve in office.” Confucius’s expression changed with sorrow, and he said, “Excellent, Hui’s
intention! I have heard it said: ‘He who is content is not burdened by profit; he who is clear about his gains is not afraid of losing them; he who cultivates himself
internally is not ashamed even without a position.’ I have recited this for a long time, and now I see it in Hui. This is my understanding
.”

Zhongshan Gongzi Mou said to Zhanzi, “My body is on the rivers and seas, but my heart dwells beneath the imperial palace. What should I do?
” Zhanzi replied, “Rebirth. Rebirth makes the benefits less important.” Zhongshan Gongzi Mou said, “Although I understand this, I cannot
overcome it.” Zhanzi said, “If you cannot overcome it, then follow it; will the gods dislike you? Those who cannot overcome it but force themselves not to follow it
—this is called serious injury. Those who are seriously injured will not live long!” Wei Mou, a prince of a great family, lived in
seclusion in caves, difficult to be a commoner. Although he had not reached the Dao, he could be said to have its intent!

Confucius was impoverished between Chen and Cai, going seven days without cooked food, consuming only coarse gruel and no rice porridge. He looked extremely weary, yet he still played music and sang in
his room. Yan Hui was selecting vegetables when Zilu and Zigong said to each other, “Our Master was twice banished from Lu, his tracks erased in Wei,
his trees felled in Song, impoverished in Shang and Zhou, and besieged in Chen and Cai. Those who kill him go unpunished, those who harm him are not forbidden.
Yet he plays music and sings, never ceasing. Is this the shamelessness of a gentleman?” Yan Hui had no reply and went to tell Confucius
. Confucius pushed aside his zither, sighed deeply, and said, “You and Ci are petty men. Summon them here, I will speak with them.”
Zilu and Zigong entered. Zilu said, “Such a person can be called poor!” Confucius said, “What kind of talk is
this! A gentleman is considered to be successful when he is in tune with the Way, and poor when he is out of touch with it. Now, I, Qiu, embrace the Way of benevolence and righteousness
, yet I encounter the calamities of a chaotic world. How can I be considered poor? Therefore, I
reflect inwardly and am not out of touch with the Way, and I do not lose my virtue in the face of adversity. When the cold weather arrives and frost and snow fall, I know the flourishing of the pine and
cypress. The narrowness of Chen and Cai, is it not fortunate for me?” Confucius then turned his zither and began to play and sing, while Zilu suddenly grasped the bamboo pole and danced.
Zigong said, “I do not know the height of the sky or the depth of the earth.” Those who attained the Way in ancient times were happy whether they were poor or
successful; their joy was not in poverty or success. For the Way and morality, poverty and success are like the order of cold, heat, wind, and rain. Therefore, Xu You found
pleasure in Yingyang, while Gongbo found enlightenment in Qiushou.

Shun offered the throne to his friend, the Northern Man Wuzhe. The Northern Man Wuzhe said, “How strange is this man! He lives
in the fields, yet he visits the gates of Yao. He is not even that good, yet he tries to humiliate me with his disgraceful conduct. I am ashamed to face
him.” He then threw himself into the clear, cold abyss.

Tang was about to attack Jie, and consulted Bian Sui. Bian Sui said, “This is not my business.” Tang asked, “Who is suitable?
” Bian Sui replied, “I do not know.” Tang then consulted Mao Guang, who also said, “This is not my business.” Tang
asked, “Who is suitable?” Mao Guang replied, “I do not know.” Tang asked, “What about Yi Yin?” Yi Yin replied, “He is strong
and patient, but I know nothing else about him.” Tang then consulted with Yi Yin to attack Jie, and they defeated him. Tang then
yielded the victory to Bian Sui, who declined, saying, “If those who attack Jie later consult me, they will surely consider me a traitor; if I yield the victory to you, they will surely consider me
greedy. I was born in a chaotic world, and yet these wicked people continue to insult me ​​with their despicable conduct. I cannot bear to hear of this again
!” He then threw himself into the Zhou River and died. Tang then addressed Mao
Guang, saying, “The wise plan, the brave carry out, and the benevolent reside in the land—this is the way of the ancients. Why do you not establish yourself
?” Mao Guang declined, saying, “To depose the ruler is unjust; to kill the people is unbenevolent; to let others suffer hardship while I enjoy
the benefits is unethical. I have heard it said: ‘One should not accept rewards for what is not right; one should not tread
on the land of the wicked.’ How much less should one honor me! I cannot bear to see this for long.” He then carried a stone and drowned himself in the Lu River.

In the past, during the rise of the Zhou dynasty, there were two men living in Guzhu, named Boyi and Shuqi. They said to each other, “We have
heard of a man in the west who seems to possess the Way; let us go and see him.” When they reached Qiyang, King Wu heard of them and sent Shudan
to meet them. They made a pact, saying, “We will increase your wealth by two ranks and grant you an official position.” They then offered a sacrificial animal and buried it. The two men looked at each other
and laughed, saying, “Alas, how strange! This is not the way I speak of. In the past, when Shennong ruled the world, he
offered sacrifices with utmost reverence without seeking personal gain; he treated the people with loyalty and integrity, governing them without seeking anything in return. He found joy in governance and joy
in order to govern. He did not use the faults of others to elevate himself, nor did he use the circumstances of the time to benefit himself.
Now, Zhou, seeing the chaos of Yin, hastily took over the government, plotting above and trading below, using military force to maintain its prestige, sacrificing animals to make oaths
of allegiance, publicizing its actions to appease the masses, and engaging in warfare to seek profit. This is pushing chaos to replace tyranny. I have heard that ancient scholars, in times of peace,
did not shirk their duties, and in times of chaos, did not seek to survive by any means. Today, the world is in chaos,
and the virtue of Zhou is declining. To join Zhou and tarnish our own reputation is worse than to join them. It is better to avoid them and cleanse our conduct.” The two men went north to
Shouyang Mountain, where they starved to death. If it were Bo Yi and Shu Qi, they would, if they could obtain wealth and status,
certainly not rely on lofty principles and unconventional conduct, but would instead enjoy their own desires and not serve the world. This is the integrity of these two men.

Zhuangzi, Miscellaneous Chapters, Chapter 29: Robber Zhi

Confucius was friends with Liu Xia Ji, whose younger brother was named Dao Zhi. Dao Zhi had nine thousand followers and roamed
the land, oppressing and tyrannizing the feudal lords. He dug holes in houses and locked doors, drove away people’s cattle and horses, and abducted women. He was so greedy that he forgot his
parents and brothers, and did not offer sacrifices to his ancestors. In the cities he passed through, large states defended their cities, and small states retreated to protect themselves, causing immense suffering to the people.
Confucius said to Liu Xia Ji, “A father must be able to instruct his son; an elder brother must be able to teach his younger
brother. If a father cannot instruct his son, and an elder brother cannot teach his younger brother, then there is no value in the kinship between father and son, or between brothers. Now
, sir, you are a man of talent in this world, yet your younger brother is Robber Zhi, a scourge to the world, and you cannot teach him
. I am ashamed for you. I beg to go and persuade him.” Liu Xia Ji said, “Sir, you say that a father must be able to instruct his son
, and an elder brother must be able to teach his younger brother. But if a son does not heed his father’s instructions, and a younger brother does not accept his elder brother’s teachings,
what can even your eloquence do? Moreover, Robber Zhi’s mind is like a gushing spring, his will like a whirlwind . He is strong enough to repel
enemies, and eloquent enough to cover up his mistakes. He is pleased when things go his way, and angry when things go his way. He easily insults people with his words. You should not
go.” Confucius did not listen. Yan Hui was the charioteer, and Zigong was the right-hand man, and they went to see Robber Zhi.

Robber Zhi was resting his troops on the sunny side of a mountain, where he was slicing human livers and eating them
. Confucius got out of his carriage and went forward, saying to the attendant, “I am Kong Qiu of Lu. I have heard of your noble character, General, and respectfully
bow to you.” The attendant went in to let him in. Robber Zhi, upon hearing this, was furious. His eyes blazed like stars, and his hair stood on end, pointing to his hat. He said, ”
Is this not the cunning and deceitful Kong Qiu of Lu? Tell him this: You fabricate words and phrases, falsely claiming to be a sage and a warrior,
wearing a crown of branches and the ribs of a dead ox, spouting many absurdities. You eat without farming and wear clothes without weaving. You wag your tongue and stir up
trouble, misleading the rulers of the world, causing scholars to abandon their principles, falsely feign filial piety and brotherly love, and
hoping to gain titles and riches. Your crimes are extremely grave. Go home immediately! Otherwise, I will use your liver to supplement my
daily meal.”

Confucius then passed through the gatekeeper’s tent, saying, “I have gained favor with Ji and wish to serve under his patronage.” The gatekeeper passed through
again. Robber Zhi said, “Send him forward!” Confucius hurried forward, averted his seat, and ran back, bowing twice to Robber Zhi. Robber Zhi was furious, spreading his legs wide
, brandishing his sword, and roaring like a young tiger, “Qiu, come forward! If your
words conform to my will, you live; if they contradict my heart, you die!”

Confucius said, “I have heard that there are three virtues in the world: to be born tall and beautiful, unparalleled in appearance,
and to be admired by all, young and old, noble and lowly—this is the highest virtue; to know the universe and be able to distinguish all things—this is the middle virtue; and to be brave
, fierce, decisive, able to gather crowds and lead armies—this is the lowest virtue. A person possessing even one of these virtues is worthy to rule as emperor. Now,
General, you possess all three. You are eight feet two inches tall, with a radiant face, lips like bright red, teeth like even pearls
, and a voice that rings like the Yellow Bell, yet your name is Robber Zhi. I am ashamed to accept such a person. If you wish to listen to my advice, I request to travel south to
Wu and Yue, north to Qi and Lu, east to Song and Wei, and west to Jin and Chu, to have a great city built for you, spanning hundreds of miles, establishing
cities with hundreds of thousands of households, honoring you as a feudal lord, and starting anew with the world, ceasing hostilities, allowing your brothers to be raised,
and jointly worshipping your ancestors. This is the conduct of a sage and a talented person, and the wish of the world.”

Robber Zhi was furious and said, “Qiu, come here! Those who can be persuaded of profit or advised with words are all foolish and ignorant common people
. Now, you are tall and handsome, pleasing to all who see you. This is the virtue inherited from my parents. Even if you do not praise me
, do you think I am unaware of it? Moreover, I have heard that those who praise others to their face are also fond of slandering them behind their backs. Now you tell me about
a large city with many people, which means you want to persuade me of profit and make me a slave to the common people. How can this last? The largest city
is none larger than the world. Yao and Shun ruled the world, yet their descendants had no place to place; Tang and Wu…” He was established as emperor,
and his lineage perished. Was it not because his benefits were too great? Moreover, I have heard that in ancient times, there were many wild animals and few people, so
people lived in nests to avoid them. They gathered acorns by day and roosted in trees at night, hence they were called the “People of the Nest-Gathering Clan.”
In ancient times, people did not know about clothing; in summer they piled up firewood, and in winter they burned it, hence they were called the “People Who Know Life.” In
the time of Shennong, people slept peacefully and rose frequently. People knew their mothers but not their fathers, lived with deer and elk,
farmed for food, wove for clothing, and had no intention of harming one another. This is the highest virtue. Longye. However, the Yellow Emperor could not attain virtue
and fought Chiyou in the fields of Zhuolu, where blood flowed for a hundred miles. Yao and Shun arose, establishing ministers; Tang exiled his ruler;
King Wu killed Zhou. From then on, the strong oppressed the weak, and the many tyrannized the few. Since Tang and Wu, all have been followers of chaos
. Now you cultivate the ways of Wen and Wu, wielding the power of debate in the world to teach future generations. You sew simple clothes and wear shallow belts, feigning words
and actions to deceive the rulers of the world, seeking wealth and honor. No thief is greater than you; why does the world not call
you Robber Qiu, but instead call me Robber Zhi? Confucius used sweet words to persuade Zilu to follow him. He made Zilu remove his
high-crowned hat and long sword, and then he received instruction from Confucius. The world all said, “Confucius can stop violence and prohibit wrongdoing.” But
in the end, Zilu wanted to kill the ruler of Wei, but failed, and he was pickled on the east gate of Wei
. This shows that Confucius’s instruction was inadequate. Confucius considers himself a talented scholar and a sage, yet he was banished twice from Lu, erased from the record in Wei, impoverished in Qi, besieged in Chen
and Cai, and found no place in the world. Confucius taught Zilu to pickle. This is a disaster; one has no way to protect oneself above, and no way to be a person below.
Is Confucius’s way sufficient? Are they noble? The world reveres none more than the Yellow Emperor. Yet even the Yellow Emperor could not fully embody virtue, and fought in
the fields of Zhuolu, where blood flowed for a hundred miles. Yao was not benevolent, Shun was not filial, Yu was partially paralyzed, Tang exiled his ruler, King Wu attacked Zhou
, and King Wen was imprisoned in [unclear text]. These six men
are revered by the world. But upon closer examination, they were all blinded by profit, forcibly going against their true nature; their actions are truly shameful
. The world calls virtuous men: Boyi and Shuqi. Boyi and Shuqi refused the command of the ruler of Guzhu and starved to death. On
Shouyang Mountain, their bones and flesh were left unburied. Bao Jiao, disgraced by worldly ways, died embracing a tree. Shen Tu Di, whose advice was ignored,
threw himself into the river carrying a stone, where he was eaten by fish and turtles. Jie Zitui, utterly loyal, cut off a piece of his own thigh to feed Duke Wen. Duke
Wen later betrayed him, and Zitui, enraged, left, embracing a tree and burning himself to death. Wei Sheng made an appointment with a woman under a bridge, but she did not
come. He did not leave even when the water rose, embracing a bridge pillar until he died. These six men are no different from those who dismember dogs and drown pigs, or those who beg with gourds
; all are those who disregard fame and lightly die, not caring about their original purpose of nurturing life. This is what the world calls… Among loyal ministers, none surpasses Prince Bi
Gan and Wu Zixu. Zixu drowned himself in the river, and Bi Gan had his heart cut out. These two are considered loyal ministers by the world, yet ultimately became
a laughingstock. From a higher perspective, even Zixu and Bi Gan are not worthy of high praise. What you are saying to me
, if you were telling me about ghosts, I would not know; if you are telling me about human affairs, it is nothing more than this—all that I
have heard and know. Now I will tell you about human nature: the eyes desire to see colors, the ears desire to hear sounds, the mouth desires to taste flavors, and the will
desires fulfillment. The longest lifespan is one hundred years, the middle lifespan is eighty… Ten, if one lives to sixty, excluding illness, emaciation, death, and sorrow, then
… one will only be able to laugh for four or five days a month. Heaven and earth are infinite,
but man’s death is finite. To grasp the finite and entrust oneself to the infinite is like a swift steed flashing past a crack in the wall. Those who cannot express
their will and nourish their lifespan are not of the true path. What you have said is all I have rejected. Quickly
go and return home, and say no more! Your way is frantic and eager, a matter of deceit and falsehood, not the way to preserve truth
, and not worth discussing!

Confucius bowed twice and hurried away. Upon exiting the carriage, he lost control of the reins three times. His eyes glazed over, his face ashen, and he leaned on the
carriage, head bowed, unable to breathe.

Upon returning to the east gate of Lu, Confucius happened to meet Liu Xia Ji. Liu Xia Ji said, “I have been absent for several days now, and there
seems to be a carriage and horses on the move. May I secretly go to see Zhi?” Confucius looked up to the sky and sighed, “Yes!” Liu Xia Ji asked
, “Did Zhi not go against your wishes as before?” Confucius replied, “Yes. It is what I mean by ‘curing oneself when one is not sick.
‘ Running swiftly to examine the tiger’s head and braid its whiskers, one almost cannot escape the tiger’s jaws!”

Zi Zhang asked Man Gou De, “Why not act? Without action, there is no trust; without trust, there is no responsibility; without responsibility,
there is no benefit. Therefore, considering fame and profit, righteousness is true. If one abandons fame and profit and reflects on one’s heart, then
a gentleman’s actions cannot be neglected for even a day!” Man Gou De replied, “The shameless become rich, the trustworthy become prominent
. The greatest fame and profit lie in being shameless yet trustworthy. Therefore, considering fame and profit, trust is true.
If one abandons fame and profit and reflects on one’s heart, then a gentleman’s actions will embrace heaven!” Zi Zhang said, “In the past,
Jie and Zhou were emperors, possessing the wealth of the world. If someone were to say to Zang Ju, ‘You should act like Jie and Zhou,’ and he would show
shame and resentment, that is the mark of a petty person. ” “What is despised is this. Confucius and Mozi, when poor, were commoners. Now, if a prime minister is
told, ‘Your conduct is like Confucius and Mozi,’ he will change his expression easily and say he is lacking. This shows that scholars are truly valued. Therefore,
being the emperor does not necessarily make one noble; being a commoner does not necessarily make one lowly. The distinction between noble and lowly lies in the goodness or evil of one’s conduct
.” Man Goude said, “Small thieves are imprisoned, but great thieves become princes. At the gates of princes, righteous men reside.
In the past, Duke Huan of Han killed his brother and took his sister-in-law as his concubine, yet Guan Zhong became his minister; Tian Chengzi often killed his ruler and stole the state, yet Confucius accepted
bribes. To speak of them is despised, and to act upon them is contemptible. This shows that one’s words and actions are at odds with one’s own heart—is this not contradictory?
Therefore, the Book of Documents says: ‘What is good and what is evil? The successful is the head, the unsuccessful is the tail.'” Zizhang said, “
If you do not act accordingly, then there will be no order between relatives, no distinction between the noble and the lowly, and no order between elders and juniors. How will the Five Elements and Six Positions
be distinguished?” Man Goude replied, “Yao killed his eldest son, and Shun exiled his younger brother; were there
any distinctions between relatives? Tang banished Jie, and King Wu killed Zhou; were there any distinctions between the noble and the lowly? King Ji became the heir, and the Duke of Zhou killed his elder brother; were there any order between elders and juniors? The Confucian scholars
use false rhetoric, and Mozi advocates universal love; will the Five Elements and Six Positions be distinguished? Moreover, you are pursuing fame, and I am pursuing profit.
The reality of fame and profit is neither in accordance with reason nor guided by the Way. I argue with you daily about the lack of a covenant, saying, ‘The petty man sacrifices wealth,
and the gentleman sacrifices fame; the reasons for changing their feelings and altering their nature are different; but to the point that they abandon what they should do to sacrifice what they
should not do is the same.’” “Therefore it is said: Do not act like a petty person, for you will be a martyr to Heaven; do not act like a virtuous person, for you will
follow the principles of Heaven. Whether crooked or straight, you will reach the ultimate in Heaven. Observe the four directions, and adapt to the changing times. Whether right or wrong
, hold fast to your principles and adapt to circumstances. Achieve your own will and wander with the Way. Do not act rashly, do not achieve righteousness, or you will lose what you have done. Do not rush to wealth
, do not sacrifice yourself for success, or you will be abandoned by Heaven. Bi Gan cut out his heart, Wu Zixu gouged out his eyes, these are the calamities of loyalty; Zhi Gong testified to his father
, Wei Sheng drowned, these are the dangers of trust; Bao Zi stood up for his father, Shen Zi did not take care of himself, these are the harms of integrity; Confucius did not
see his mother, Kuang Zi did not see his father, these are the loss of righteousness. This is what the ancients have passed down and what the later generations have said about those who are virtuous
. Correct your words and be sure of your actions, so that you may bear the calamities and avoid the troubles.”

Wu Zu asked Zhi He, “In the end, no one can escape the pursuit of fame and fortune. When one becomes rich, people flock to him; when they flock
to him, they humble themselves; when they humble themselves, they elevate themselves. Seeing others humble and others elevated is the way to achieve longevity, peace, and happiness. Now, you alone lack
this intention. Is it because you lack knowledge? Or is it because you know the intention but lack the ability to act? Therefore, do you insist on upholding righteousness and not acting recklessly?” Zhi He replied, “
This person considers those born at the same time and living in the same village as himself to be extraordinary
and detached from worldly affairs. He has no sense of righteousness, no understanding of the times, right and wrong. He conforms to the world, abandoning the most important and
the most prestigious, considering this his way of doing things. Is this not far removed
from the way to achieve longevity, peace, and happiness? He does not consider the pain of illness or the comfort of tranquility; he does not consider the fear of alarm or the joy of delight.
He knows what to do but does not know why he does it. Therefore, he is honored as the emperor and possesses the wealth of the world…” ” And yet, one cannot escape calamity.”
Wu Zu said, “Wealth is beneficial to people in every way. It allows one to pursue beauty and power to the utmost, surpassing
even the most virtuous and capable. It allows one to use the courage and strength of a chivalrous person to establish power, the wisdom and strategy of a shrewd person to achieve discernment, and
the virtue of a person to become wise and virtuous. It is not about enjoying the country, but about being as strict as a ruler or father. Furthermore, the pleasures of sound, color, taste, power, and influence are something people
enjoy without needing to learn, and their bodies find comfort without needing to imitate them. Desire, aversion, avoidance, and pursuit are inherent in human nature, requiring no teacher
. Even if the world is not mine, who can refuse it!” Zhi He said, “The wise act in accordance with the people’s needs, without
deviating from the proper measure. Therefore, they are content and do not contend, and have nothing to do and do not seek. When they are insufficient, they seek, contending everywhere without considering themselves
greedy; when they have surplus, they refuse it, abandoning the world without considering themselves honest. The reality of honesty and greed is not about forcing external forces
, but about monitoring one’s own limits. Power is like that of an emperor.” He did not become arrogant because of his high status; he possessed the world’s wealth, but did not use it to amuse others.
He considered the potential harm and the consequences, deeming it detrimental to his nature, and thus declined the offer, not for the sake of fame. Yao and
Shun, as emperors, were harmonious, not because they were benevolent to the world, but because they
did not sacrifice their lives for personal gain; Shan Juan and Xu You, having been granted the throne, refused it, not out of empty politeness, but because they did not allow the matter to harm themselves. All of these were about pursuing their own interests and avoiding their own harms, and thus the world praised their
virtue. They could possess these things, but they did not seek fame. Wu Zu said, “If one insists on maintaining one’s reputation, enduring hardship and abstaining from sweetness, and frugal in one’s diet
to sustain life, then one can also endure prolonged illness and hardship without dying.” Zhi He said, “Peace is a blessing, excess is a harm
; this applies to all things, but wealth is the worst example. Today, the rich, their ears are captivated by the sounds of bells, drums, and
pipes, their mouths are satiated by the taste of fine food and wine, thus indulging in their desires, forgetting…” Their
occupations are chaotic; they are drowning in greed, like carrying a
heavy load uphill—this is truly bitter; they are greedy for wealth and seek comfort, greedy for power and seek exhaustion; they drown in tranquility, and their bodies sway—this
is truly dire; driven by the desire for wealth and profit, they are filled with greed, like plugging their ears, unaware of the need for restraint, and they relentlessly pursue their desires—
this is truly shameful; they accumulate wealth without use, clinging to it without letting go, their hearts filled with sorrow, constantly seeking more—this is truly
worrisome; internally, they suspect thieves who will rob them; externally, they fear bandits and robbers; internally, they are surrounded by insecure walls, and externally, they dare not go out alone—
this is truly fearful. These six are the greatest harms in the world, all forgotten and unnoticed. When the calamity strikes, they seek to
exhaust their nature and wealth to recover even a single day’s worth of trouble, yet cannot achieve it. Therefore, they see no fame in it, and they find
no profit in it. To be so preoccupied with these things, abandoning one’s body and mind, is this not delusion?

Zhuangzi, Miscellaneous Chapters, Chapter 30: On Swordsmanship

King Wen of Zhao once loved swords, and over three thousand swordsmen lined his gates, clashing day and night before him, resulting in
over a hundred deaths and injuries each year. He never tired of it. After three years, the state declined. The other feudal lords plotted against him. Crown Prince Kui was troubled by this and
offered a thousand pieces of gold to his advisors. His advisors said, “Whoever can persuade the king to stop the swordsmen will be rewarded.” His
advisors said, “Zhuangzi can.” The crown prince then sent someone to offer Zhuangzi a thousand pieces of gold. Zhuangzi refused to accept it and went with the messenger to see the crown prince, saying,
“Why does Your Highness offer me a thousand pieces of gold?” The crown prince said, “I have heard of your wisdom and sagacity, and I respectfully offer you a thousand pieces of gold as
a token of my respect. Since you have refused, how dare I speak further?” Zhuangzi said, “I have heard that Your Highness desires to employ me
to thwart the king’s passion. If I were to speak to the king and offend him, or offend the crown prince, I would be executed
. What use would gold be to me then? If I could speak to the king and offend the crown prince, what could the state of Zhao not obtain?”
The prince said, “Indeed. The only swordsmen my king has ever seen.” Zhuangzi said, “Very well. Zhou is skilled in swordsmanship
.” The prince said, “However, the swordsmen my king has seen all have disheveled hair and protruding sideburns, wearing drooping hats, long
tassels, and short robes. They look confused and speak difficult words, yet the king is pleased with them. Now, you, sir, will surely
appear before the king in Confucian attire; this will surely be a grave offense.” Zhuangzi said, “Please allow me to prepare sword attire.” He prepared sword attire for three days before seeing
the prince. The prince then allowed him to see the king. The king drew his sword and waited for him. Zhuangzi entered the palace without hastening his pace and did not bow to the king.
The king said, “What do you wish to teach me, so that the crown prince may go first?” Zhuangzi replied, “I have heard that Your Majesty is fond of swords, therefore I
have presented my sword to Your Majesty.” The king said, “How can your sword restrain?”
Zhuangzi replied, “My sword can kill one person every ten steps, and leave no trace for a thousand miles.” The king was greatly pleased and said, “It is invincible under heaven!” Zhuangzi said, “The art of swordsmanship is
to show weakness, open up opportunities, strike after the opponent, and arrive before them. I wish to test it.” The king said,
“Master, rest. Go to your quarters and await my orders. Have a game prepared to invite you.” The king then trained swordsmen for seven days, and more than sixty were killed or wounded.
Five or six were selected, and he was ordered to present the swords to the palace. Then he summoned Zhuangzi. The king said, “Today I will test the
swordsman’s skills.” Zhuangzi said, “I have long awaited this!” The king said, “Master, what is the length of your staff?”
The minister said, “I will accept whatever I offer. However, I have three swords, which only Your Majesty may use. Please speak of them before we test them.”
The king said, “I wish to hear of the three swords.” The minister said, “There is the sword of the Son of Heaven, the sword of the feudal lords, and the sword of the commoners.” The king
asked, “What is the sword of the Son of Heaven like?” The minister said, “The sword of the Son of Heaven is made with
the stone city of Yankou (left side “Xi” right side “Gu”) as its tip, Mount Tai of Qi as its edge, Mount Jin and Mount Wei as its spine, Mount Zhou and Mount Song as its guard, and Mount Han and Mount Wei as its hilt. It is surrounded by the four
barbarian tribes and enveloped by the four seasons.” Encircled by the Bohai Sea, bordered by the Changshan Mountains, shaped by the Five Elements, governed by the principles of punishment and virtue, opened by Yin and
Yang, wielded in spring and summer, and used in autumn and winter. This sword is straight without equal, raised above all, lowered without limit, and wielded
without deviation. It cuts through the floating clouds above and severs the boundaries of the earth below. Once this sword is used, it will bring order to the feudal lords, and the world will submit. This
is the sword of the Son of Heaven.” King Wen was bewildered and asked, “What about the swords of the feudal lords?” He replied, “
The swords of the feudal lords are sharpened by knowing the brave warriors and by upholding integrity.” The sword is wielded by a scholar, its spine by a virtuous and wise man, its guard by a loyal and holy man,
and its sides by a heroic and valiant man. This sword, when straightened, has no edge; when raised
, it has no height; when lowered, it has no width; when wielded, it has no side. Above, it follows the round heaven, in accordance with the three luminaries; below, it follows the square earth, in accordance with the four seasons; it harmonizes the will of the people, in order to pacify
the four regions. When this sword is used, it is like the thunder’s roar; within the four borders, none will fail to submit and obey the ruler’s commands
. This is the sword of the feudal lords.” The king said, “The sword of the common people…” “What do you think?” the king asked. “The commoner’s sword,”
the king replied, “is worn by a man with disheveled hair, a drooping crown, a long tassel on his hat, and a short robe. He has a vacant stare
and speaks with difficulty. When they clash, the sword severs the neck and lungs. This commoner’s sword is no different from that of a fighting cock
; once dead, it is useless in state affairs. Now, Your Majesty holds the throne but favors the sword of a commoner
. I humbly despise this on Your Majesty’s behalf.” The king then led him to the palace, where the steward brought food, and the king circled him three times. Zhuangzi said, “Your Majesty, please sit calmly and composed.
The matter of the sword is now concluded!” Thereupon, King Wen did not leave the palace for three months, and all the swordsmen died
in the place where they had been.

Zhuangzi, Miscellaneous Chapters, The Fisherman, Chapter 31

Confucius wandered in the Ziwei Forest and rested on the Apricot Altar. His disciples read, while Confucius played the zither and sang.
Before the music was halfway through, a fisherman descended from his boat. His beard and eyebrows were white, his hair was disheveled, and he walked
up the hill, stopping just off the land. He rested his left hand on his knee and his right hand on his chin to listen. When the music ended, he beckoned to Zigong and Zilu, who both answered
. The guest pointed at Confucius and asked, “Who is that man?” Zilu replied, “He is a gentleman from Lu.” The guest asked about
his clan. Zilu replied, “The Confucian school.” The guest asked, “What kind of governance does the Confucian school have?” Zilu did not answer
, but Zigong replied, “The Confucian school is characterized by loyalty and trustworthiness, practicing benevolence and righteousness, adhering to rites and music, and selecting the right people. They are
loyal to their rulers above and influence the common people below, aiming to benefit the world. This is how the Confucian school governs.”
The guest then asked, “Is it the rule of a ruler with land?” Zigong replied, “No.” “Is it the assistance of a lord or king?” Zigong replied
, “No.” The guest then laughed and walked away, saying, “He is indeed benevolent, but I fear he cannot escape his fate. He toils and
labors to endanger his true self. Alas! How far removed he is from the Way!”

Zigong returned and reported to Confucius. Confucius put down his zither and rose, saying, “Is he a sage?” He then went down to search for him,
reaching the riverbank. Zigong was about to use his staff to pull his boat when he saw
Confucius. The guest stood there, seemingly returning to his own home. Confucius turned back, bowed twice, and entered. The guest asked, “What do you seek?” Confucius
replied, “Just now, you spoke at length and left. I, being unworthy, did not know what you meant. I waited humbly downwind, hoping to hear
your words, so that I may finally understand.” The guest exclaimed, “Ah! How eager you are to learn!” Confucius
bowed twice and rose, saying, “I have studied since my youth, and now, at sixty-nine years old, I have received no profound
teachings. How dare I not be humble!” The guest said, “Those of the same kind follow each other, and those of the same voice respond to each other; this is the principle of Heaven. I will now
explain what I have to say and share what you have to say. What you have to say is human affairs. The Son of Heaven…” Whether nobles
, officials, or commoners, if these four are in order, the state is well-governed; if they are out of place, the greatest chaos will ensue. When officials fulfill their duties and the people are concerned with their
responsibilities, there will be no one to oppress them. Therefore, the common people worry about: fields lying fallow, houses exposed, insufficient food and clothing, taxes not being collected, wives and concubines
being discordant, and order between elders and juniors. The officials worry about: those who are incompetent, officials neglecting their duties, those whose conduct is dishonest, their subordinates being lazy,
those who achieve nothing, and those who do not hold onto their ranks and emoluments. The nobles worry about: the court lacking loyal ministers, the state in chaos, craftsmen lacking skill,
tributes not being presented properly, the Spring and Autumn period ending in disobedience to the emperor. The disharmony of Yin and Yang, and the irregularity of cold and heat
, harm the common people. The feudal lords are in rebellion, waging war against each other, oppressing the people. Rites and music are no longer restrained, resources are depleted
, human relations are disordered, and the people are promiscuous—this is a worry for the emperor and his officials. Now, you have neither the authority of a ruler
nor the duties of a minister, yet you presume to embellish rites and music, and select people to govern the people. Is this not creating unnecessary trouble
? Furthermore, people have eight flaws, and affairs have four calamities; these must be carefully considered. To serve what is not one’s duty is called being a sycophant; to
advance someone without their consent is called being a flatterer; to speak only what pleases one’s own taste is called being obsequious; to speak without discerning right from wrong is called being a flatterer
; to speak ill of others is called being a traitor; to break alliances and alienate relatives is called being a traitor. These eight flaws are called thievery; praising falsehoods to ruin wicked people is called
wickedness; indiscriminately accepting both good and bad, flattering others to steal what one desires, is called treacherous. These eight flaws outwardly
confuse people and inwardly harm oneself; a virtuous person will not befriend them, and a wise ruler will not serve them. The so-called four afflictions are: being fond of grand affairs and changing
the status quo to gain fame and fortune, which is called meddlesomeness; being presumptuous and encroaching on others’ property for one’s own use, which is called greed; being unwilling to correct
mistakes and becoming even more vehement upon receiving advice, which is called stubbornness; being accommodating only those who agree with oneself, and considering those who disagree, even if good or bad, as bad, which is called
arrogance. These are the four afflictions. Only by eliminating these eight flaws and avoiding these four afflictions can one be taught.

Confucius sighed deeply, bowed twice, and rose, saying, “I was twice expelled from Lu, had my tracks erased in Wei, had a tree felled in
Song, and was besieged in Chen and Cai. I know not what I lost, and why I escaped these four slanders.” The guest’s expression changed sadly, and he said,
“How difficult it is for you to understand! There are those who fear their shadows and hate their tracks, and run away. The more they lift their feet, the more tracks they leave
; the faster they run, the more their shadow remains. Thinking they are still too slow, they run without stopping, until they exhaust themselves and die. They do not know to
rest in the shade to stop their shadows, or to remain still to stop their tracks. How foolish they are! You must carefully examine the relationships between benevolence and righteousness, discern the differences between similarities and differences, observe
the changes in movement and stillness, appropriately accept and give, manage your feelings of like and dislike, and harmonize your emotions of joy and anger, and you will almost be unable to escape. Carefully
cultivate yourself, cautiously guard your true self, and give back to others, then you will be free from burdens. Now, you do not cultivate yourself but seek things from others
; is this not going against the grain?”

Confucius asked with a somber expression, “May I ask what is meant by ‘truth’?” The guest replied, “True sincerity is the utmost earnestness. Without earnestness
and sincerity, one cannot move others. Therefore, forced weeping, though sorrowful, lacks genuine grief; forced anger, though stern, lacks restraint; forced intimacy
, though smiling, lacks harmony. True sorrow is silent yet poignant; true anger is awe-inspiring before it is unleashed; true intimacy is harmonious before laughter. When truth resides within
, it manifests outwardly; this is why truth is valued. In human conduct, it manifests as
filial piety towards parents, loyalty towards one’s ruler, joy in drinking, and sorrow in mourning. Loyalty is based on merit, and drinking is based on pleasure.” ”
In mourning, the primary focus is grief; in serving one’s parents, the primary focus is comfort. The beauty of accomplishment leaves no trace; serving one’s parents with comfort is without
regard to the means; drinking wine for pleasure is without regard to the utensils; mourning with grief is without regard to ritual. Ritual is
what people do; truth is what one receives from Heaven, and it is naturally immutable. Therefore, the sage follows Heaven’s example and values
​​truth, not bound by custom. The foolish do the opposite. They cannot follow Heaven’s example and care for humanity, they do not know to value truth, and they are easily swayed
by custom, thus they are insufficient. Alas, you were immersed in falsehood early on and only late in hearing the Great Way!”

Confucius bowed twice and rose, saying, “Today I have had the pleasure of meeting you, as if by divine favor. You, sir, are not ashamed to compare yourself to someone serving in the
military and teach me personally. May I ask where you reside, so that I may receive your instruction and complete my study of the Great Way?” The guest replied, “I have heard it said that
those with whom one can go, one can lead them to the wondrous Way; those with whom one cannot go, one does not know the Way. Be careful not to associate with them,
lest you suffer no harm. Strive on, my lord. I must leave you now, I must leave you now!” He then rowed away in his boat, lingering among the reeds.

Yan Yuan returned the carriage, and Zilu offered him the reins. Confucius ignored him, waiting until the water calmed and no
sound was heard before daring to mount. Zilu, standing beside the carriage, asked, “I have served you for a long time, and I have never seen you
treat anyone with such authority. Even the rulers of ten thousand chariots and the lords of a thousand chariots treat you with the utmost respect, yet
you still maintain an arrogant demeanor. Now, a fisherman stands facing you with his staff
, and you bow and scrape, responding to his words with utmost respect. Isn’t this going too far? The disciples are all puzzled by you.
How did the fisherman get this treatment?” Confucius leaned on the carriage and sighed, saying, “How difficult it is for Zilu to be reformed! He
is far from adhering to propriety and righteousness. ” Yet, the ingrained sense of humility remains. Come, let me tell you: To disrespect elders is impolite;
to fail to honor the virtuous is unkind. Only a truly virtuous person can humble themselves before others. If one’s humility is not refined, one cannot grasp the true essence, thus
ultimately harming oneself. Alas! Unkindness brings no greater calamity than this, and yet it is possessed by one alone. Moreover, the Way
is the source of all things. Those who lose it perish, those who gain it live. To act against it leads to failure, to act in accordance with it leads to success.
Therefore, where the Way resides, the sage reveres it. The fisherman of today, in accordance with the Way, can be said to possess it; how could I not respect him
!

Zhuangzi, Miscellaneous Chapters, Chapter 32: Lie Yukou

Lie Yukou was on his way to Qi when he turned back midway and encountered Bohun Maoren. Bohun Maoren asked, “Where have you come from?
” Lie Yukou replied, “I was startled.” Bohun Maoren asked, “What startled you?”
Lie Yukou replied, “I once ate at a restaurant where five out of ten bowls of soup were served first.” Bohun Maoren asked, “If that’s the case, why were you startled?” Lie Yukou replied, “If one’s inner sincerity is not understood, one’s
outward appearance will become illusory, and one’s outward appearance will intimidate people, making them disregard the elderly and take advantage of their troubles. The people who serve soup are merely
morsels, with little profit, their gains are meager, and their power is insignificant, yet they are like this
. How much more so the ruler of a great empire! I toil for the country and exhaust my knowledge in my duties. They will entrust me with tasks and reward me with achievements. That is
why I was startled.” Bohun Maoren said, “Excellent observation! If you stay here, people will protect you!” Before long, he
went out, and found the door of his house full of shoes. Bohun Maoren stood facing north, his cane pressed against his chin. After a short while
, he left without saying a word. The guest told Liezi, who picked up his shoes
and ran to the door, saying, “Since you’ve come, sir, haven’t you given me the medicine?” Liezi replied, “It
‘s over. I told you beforehand that someone would protect you. And indeed, they did! It’s not that you can make someone protect you, nor
can you make someone not protect you. So what use is this premonition? You’ll inevitably be affected, your nature will be shaken, and it’s pointless
. Those who associate with you have not told you anything. Their petty words are poison to everyone. Neither of them understands nor comprehends; what
difference does it make who they are? The skillful labor, the wise worry, the incapable have no desires, they eat their fill and roam freely,
like an unmoored boat, empty and carefree!”

“The man from Zheng, Huan, groaned in the land of the Qiu clan. After only three years, Huan became a Confucian. The Yellow River nourished nine li, its benefits reaching three
clans, and it influenced his brother to become a Mohist. Confucian and Mohist debates ensued, and his father aided Di. After ten years, Huan committed suicide. His father dreamt that he said
, ‘I made you a Mohist. Have you ever seen your true nature? You have become like the fruit of the autumn cypress.’ The Creator
‘s reward to people is not based on the person themselves, but on the nature of Heaven. That is why they are made that way. People think they are different from others
, and thus despise their relatives. The people of Qi who drink from the wells are all like this
. Therefore, it is said: the world today is full of Huan. Even the virtuous do not know this, let alone the righteous!
The ancients called it the punishment of escaping Heaven. The sage is at peace with what he is at peace with, and not at peace with what he is not at peace with; the common people are at peace with what they are not at peace with, and
not at peace with what they are at peace with.”

Zhuangzi said: “Knowing is easy, do not speak of the difficulty. To know without speaking is to be in harmony with Heaven. To know and speak
is to be human. The ancients were in harmony with Heaven, not human.” Zhu Xi (朱囗
) idly studied dragon-slaying under Zhili Yi, possessing a family fortune of a thousand gold pieces. After three years, he mastered the skill but had no use for it
. The sage, knowing what is certain but not necessarily needing, has no army; the common people, knowing what is not necessarily certain, have many armies. Following the way of war,
one seeks what one desires. Relying on war leads to ruin. The knowledge of the petty man is confined to official documents and paperwork, exhausting his spirit in shallowness, yet
he desires to benefit all things, but the Great One is formless and empty. Such a person is confused by the universe, burdened by form and unaware of the beginning. The perfect
man returns his spirit to the beginningless, content in the realm of nothingness. Water flows without form, overflowing into the Great
Clarity. Alas! You know only a hair’s breadth of knowledge but not the Great Tranquility.

There was a man named Cao Shang from the state of Song who served as an envoy to Qin for the King of Song. On his journey, he received several carriages. The King was pleased and added a hundred
more carriages. Upon returning to Song, Cao Shang met Zhuangzi and said, “To live in poverty and hardship, weaving straw sandals in dire straits, with a withered neck and yellowed skin
—that is my weakness; but to suddenly understand the ways of a ruler of ten thousand chariots and receive a hundred carriages—that is my strength.” Zhuangzi replied
, “The King of Qin is ill and summons physicians. Those who treat boils and carbuncles receive one carriage, those who lick hemorrhoids receive five carriages, and the more severe the cure
, the more carriages they receive. Did you treat hemorrhoids? How come you received so many carriages? Go forth!”

Duke Ai of Lu asked Yan He, “If I take Confucius as my patron saint
, will the state be cured?” Yan He replied, “How perilous! Confucius is merely adorning himself with finery and painting, engaging in flowery language
. He takes the branches as his guide, suppressing his true nature to govern the people, yet he is ignorant and untrustworthy. He receives from his heart and governs himself with the gods; how
can he be worthy of governing the people! He should be content with your kindness and understanding, even if it’s a mistake! Now, to make the people stray from truth and learn falsehood is not how to govern the people
. For the sake of future generations, it’s better to let him rest. He is difficult to govern!” Imparting to others without forgetting them is not divine favor; merchants
disdain it. Even if one is respected for their actions, the gods do not respect them. External punishments are metal and wood; internal punishments are
actions and transgressions. Those who escape external punishments are interrogated by metal and wood; those who escape internal punishments are devoured by yin and yang.
Only a true person can be free from both external and internal punishments.

Confucius said, “The human heart is more treacherous than mountains and rivers, and harder to fathom than the heavens. Even the heavens have their seasons of spring, autumn, winter, and summer
, day and night; but the human heart is thick with appearance and deep with emotion.
Thus, some appear willing yet are actually capable, some seem unworthy despite their age, some are cautious and reserved yet are actually insightful, some are resolute yet stoic, and some are slow yet fierce. Therefore, those who thirst for righteousness will abandon it as quickly as they burn. Thus, a wise ruler sends someone far away to observe their
loyalty, sends them close to observe their respect, assigns them difficult tasks to observe their ability, suddenly questions them
to observe their wisdom, sets an urgent deadline to observe their trustworthiness, entrusts them with wealth to observe their benevolence, informs them of danger to observe their integrity, gets them drunk to observe
their loyalty, and places them in mixed environments to observe their demeanor. When these nine tests are conducted, the unworthy are revealed.”

Zheng Kaofu, with one command, hunched over; with a second command, stooped; with a third command, bowed low, running along the wall—who would dare disobey! But
this man, with one command, became a high-ranking official; with a second command, danced on a chariot; with a third command, named his father. Who would agree with Tang Xu?
No thief is greater than one who has a heart that has eyes, and when those eyes appear, they look inward; looking inward, they are defeated! There are
five kinds of evil virtue, with the middle virtue being the foremost. What is the middle virtue? The middle virtue is having something one likes but refusing to do
. Poverty has eight extremes, success has three certainties, and form has six aspects. Beauty, beard, height, size, strength, elegance, courage
, and daring—these eight are all extraordinary, hence poverty; conformity, stooping, and fearfulness are not as good as others who are proficient in these three
; wisdom and intelligence are outwardly understood, courage and action often bring resentment, benevolence and righteousness often bring blame—these six are what cause mutual punishment. Those who understand the nature of life
are puppets; those who understand knowledge are imitators; those who understand the great destiny follow it; those who understand the small destiny suffer.

A man once met the King of Song, who bestowed upon him ten chariots. He used these chariots to smugly entice Zhuangzi. Zhuangzi said, “There was once
a poor man on the river who made his living by weaving reeds. His son fell into a deep abyss and found a pearl worth a thousand pieces of gold. His father said to his son, ‘Get
a stone and forge it! That pearl worth a thousand pieces of gold must be in the deepest abyss, beneath the chin of a black dragon. If you could find the pearl, you must
have encountered it while it was asleep. If the black dragon is asleep, what chance do you have?’ Now, the depth of the State of Song is not merely the deepest abyss
; the ferocity of the King of Song is not merely that of a black dragon. If you could obtain the chariots, you must have encountered it while it was asleep; if the King of Song
is asleep, you will be the one who brings the powder.”

The messenger was invited to speak with Zhuangzi, who replied, “Have you seen the sacrificial ox? It is clothed in embroidered robes and fed with straw
. But when it is led into the great temple, even if it wanted to be a lone calf, could it do so?”

When Zhuangzi was dying, his disciples wanted to give him a grand funeral. Zhuangzi said, “I will use heaven and earth as my coffin, the sun and moon as
my jade ornaments, the stars as my pearls, and all things as my burial offerings. Are my burial provisions not complete? Why add more?” One of his disciples
said, “I fear that crows and kites will eat you, Master.” Zhuangzi said, “If you are eaten by crows and kites above, and by
ants below, how biased it is to take from one to the other.” To use injustice to achieve justice is itself injustice; to use non-existence to achieve exposition
is itself exposition. The wise merely act as agents, the divine to exposition. For the wise have long been unable to overcome the divine, yet
the foolish rely on their limited understanding to gain favor with others; their achievements are ultimately external—is this not lamentable?

Zhuangzi, Miscellaneous Chapters, Chapter 33: The World

There are many methods of governance in the world, all claiming their methods are unparalleled! But where exactly do the ancient methods of governance
reside? The answer is: “They are everywhere.” It is said: “How does the spirit descend? How does enlightenment emerge?” “Sages are
born, kings achieve, all originating from one.” Those who do not depart from the principle are called Heavenly Man; those who do not depart from the essence are called
Divine Man; those who do not depart from truth are called Perfect Man. Taking Heaven as the principle, virtue as the foundation, and the Way as the gateway, observing
change, this is called a Sage; taking benevolence as grace, righteousness as reason, propriety as practice, and music as harmony, imbued with compassion and benevolence
, this is called a Gentleman; taking law as distinction, name as expression, comparison as verification, and investigation as decision, their
numbers are one, two, three, four—and officials are ranked accordingly; taking affairs as the norm, clothing and food as the primary concern, breeding and raising livestock
, caring for the elderly, weak, orphans, and widows, all are provided for—this is the principle of the people. Were the ancients truly comprehensive? It aligns with the divine, purifies
Heaven and Earth, nurtures all things, harmonizes the world, and benefits the people. It is clear in its fundamental principles and governs its later stages, pervading all things
, large and small, refined and coarse; its operation is omnipresent. Its clarity in numbers and degrees is still found in old laws and historical records
; its clarity in the *Book of Poetry*, *Book of Documents*, *Book of Rites*, and *Book of Music*
is understood by scholars and gentry from Zou and Lu. The *Book of Poetry* expresses aspirations, the *Book of Documents* expresses affairs, the *Book of Rites* expresses conduct, the *Book of Music* expresses
harmony, the *Book of Changes* expresses yin and yang, and the *Spring and Autumn Annals* expresses names and distinctions. Its principles are scattered throughout the world but established
in China, and are sometimes mentioned and discussed by the various schools of thought.

The world is in chaos, the wise and virtuous are obscured, and morality is inconsistent. Many in the world seek only a single insight to please themselves. It is like the ears, eyes,
nose, and mouth—each has its own function, yet they cannot communicate. It is like the various schools of thought and their diverse skills—each has its strengths and uses
. However, none are comprehensive or all-encompassing; they are merely one-sided individuals. Few can judge the beauty of heaven and earth, analyze the principles of all things, or observe
the complete understanding of the ancients. Few can encompass all the beauty of heaven and
earth, or match the divine countenance. Therefore, the way of inner sage and outer king remains obscure and undeveloped, and people in the world each pursue their own desires and act according to their own principles. Alas! The various schools of thought go forth without returning, and
will surely not unite! Later scholars, unfortunately, will not see the purity of heaven and earth, nor the grand principles of the ancients. The Way and its arts
will be torn apart in the world.

Not extravagant for posterity, not wasteful of all things, not splendid by numbers, but self-disciplined with the standard, and prepared for the world’s urgent needs
. Ancient doctrines contained these principles; Mozi and Qin Huali heard of them and were inspired. They went to great lengths, yet achieved
great harmony. They created “Against Music,” naming it “Frugality.” They did not sing in life, nor wear mourning clothes in death. Mozi advocated universal
love and benefit, but not fighting; his way was free from anger. He was also studious and learned, not different from others, not conforming to the ways of the former kings, and destroying ancient
rites and music. The Yellow Emperor had “Xianchi,” Yao had “Dazhang,” Shun had “Dashao,” Yu had “Daxia
,” Tang had “Dahou” (the character “镬” uses “氵” instead of “金”), King Wen had the music of the Biyong
, and King Wu and the Duke of Zhou composed “Wu.” Ancient funeral rites had distinctions based on rank and status. The emperor’s coffin had
seven layers, feudal lords five, high officials three, and scholars two. Now, Mozi alone neither sang in life nor wore mourning
clothes in death, his coffin only three inches thick with no outer coffin, taking this as
a model. If he teaches others this way, he may not love them; if he practices this way himself, he certainly doesn’t love himself. This hasn’t ruined Mozi’s way. However, singing is not singing, crying is not crying, and joy is not joy—is this truly the case
? He was diligent in life, frugal in death, and his way is vast and convoluted
. It causes people worry and sorrow; his conduct is difficult to follow. I fear he cannot
be the way of the sage, and he goes against the hearts of the world. The world cannot bear it. Even if Mozi alone can shoulder this responsibility, what can he do for the world
? Separated from the world, he is far from being a true king! Mozi praised him, saying, “In the past, when Yu dammed the floods
and opened up the rivers, he connected the four barbarians and the nine provinces. There were three hundred famous mountains, three thousand tributary rivers, and countless smaller ones. Yu personally wielded the plow and hoe ,
mixing the rivers of the world. His calves were hairless, his shins were hairless, he bathed in
torrential rain, combed his hair in fierce winds, and established ten thousand states. Yu was a great sage, yet he toiled for the world in such a way.” This led later
Mohists to wear coarse fur coats and clogs, working
tirelessly day and night, taking extreme self-torture as their goal, saying, “If one cannot do this, it is not the way of Yu, and one is not worthy of being called a Mohist
.” The disciples of Xiangli Qin, the followers of the Five Marquises, and the Mohists of the South, such as Huo, Yichi, and Denglingzi
, all recited the *Mo Jing*, but their interpretations differed greatly, and they called themselves the different Mohists. They argue over the differences between hardness and whiteness, and
counter with arguments about odd and even numbers, regarding the Grand Master as a sage. All wish to be his corpse, hoping to be his successor, yet
the matter remains unresolved. Mozi and Qin Huali’s intentions are correct, but their actions are wrong. They will surely cause future Mohists to
advance by self-inflicted suffering, such as having no feet and no hair on their shins.
This is the height of chaos, the depths of order. However, Mozi is truly a worthy man of the world; even if one cannot obtain him, one will not give up, though
one may wither away—a truly talented man!

Unburdened by worldly concerns, unadorned by material possessions, unyielding to others, and unenvious of the masses, I wish for peace and tranquility throughout the world to sustain the lives of
the people. My sustenance for others and myself is complete, and I stop here. This is my pure heart. Ancient Taoist arts reside in this principle. Song
[unclear] and Yin Wen heard of its spirit and were delighted. I used
the crown of Mount Hua to represent myself, and began by distinguishing and forgiving all things. I spoke of the countenance of the heart, naming it “The Actions of the Heart.” I used
[unclear] to unite and rejoice, to harmonize the world. I wish to place it as the master.
I will not be humiliated by insults, I will fight to save the people, I will prohibit attacks and cease warfare, I will fight to save the world. With this, I will travel throughout the world, speaking to those above and
teaching those below. Even if the world does not accept it, I will persist in my admonitions. Therefore, it is said: “Those above and below are weary, yet I persist in seeing them.” Although
he did too much for others and too little for himself, he said, “I only wish to have five liters of rice, which will suffice.” The Master
feared he wouldn’t be full, and his disciples, though hungry, did not forget the world, working tirelessly day and night. He said, “I must survive!”
How arrogant he was to be a savior of the world! He said, “A gentleman is not overly scrutinizing, nor does he use his body for material gain.” He believed that
those who were of no benefit to the world were less insightful than himself. He outwardly advocated prohibiting attacks and ceasing warfare, and inwardly cultivated a restrained and shallow mind.
His actions, whether small or large, refined or coarse, stopped there.

Public-spirited yet unpartisan, easygoing yet selfless, resolute yet independent, pursuing things without bias, disregarding concerns, not seeking
knowledge, indiscriminate in dealing with things, going with them. Ancient Daoist arts contained within this principle; Peng Meng, Tian Pian, and Shen Dao, hearing
of its influence, were delighted. They considered all things as paramount, saying, “Heaven can cover it but cannot carry it; Earth can carry
it but cannot cover it; the Great Dao can encompass it but cannot distinguish it.” They knew that all things had their uses and their limitations
. Therefore, they said, “Selection will not be comprehensive, teaching will not reach the whole, but the Dao will leave nothing out.” Thus, Shen Dao abandoned knowledge
and self-interest, following what was unavoidable. He purified things, taking this as his principle. He said, “To know what one does not know is to be ignorant, and
then one’s neighbors will harm one.” He was utterly incompetent, yet laughed at the world
‘s veneration of the virtuous; though he was unrestrained and without principle, he was not a great sage; he was like a hammer striking and
breaking, moving about with the world; he abandoned right and wrong, seeking only to escape punishment. He did not learn from wisdom and consideration, nor did he know the past or the future; he was utterly useless.
He pushed before he moved, dragged before he went. Like a whirlwind returning, like a feather spinning, like a millstone grinding in
a tunnel, he was complete and without fault, his movements and stillness without error, never committing a sin. Why is this? Because those who are without knowledge have no
worries about establishing themselves, no burdens of using knowledge; their movements and stillness do not deviate from reason, therefore they have no reputation throughout their lives. Therefore it is said: “As for
those who are ignorant, they are useless to sages and saints. Even a lump of earth does not lose its way.” The heroes and tyrants laughed at this, saying, “Shen Dao’s
way is not the way of the living, but the principle of the dead.” This was quite strange. Tian Pian was the same; he studied under Peng
Meng, but was not taught. Peng Meng’s teacher said: “The ancient Daoists reached a point where there was neither right nor wrong
. Their style was so eccentric, how can it be discussed?” They always contradicted others
, were not observed, and could not escape being judged eccentrically. What they
called the Way was not the Way, and what they said was not without error. Peng Meng, Tian Pian, and Shen Dao did not know this. However,
they all generally had some knowledge of it.

It takes the essence as its essence, material things as their coarseness, and accumulation as its insufficiency, dwelling serenely alone with the divine. The ancient Daoist arts
lie in this; Guan Yin and Lao Dan, hearing of its spirit, were delighted. It is established by the constant non-existence, governed by the Great One
. It takes gentleness and humility as its outward appearance, and emptiness and indestructibility as its essence. Guan Yin said, “Without dwelling within oneself, form and
things naturally manifest.” Its movement is like water, its stillness like a mirror, its response like an echo. Vague as if vanished, silent as if clear.
Those who are in harmony with it are harmonious; those who gain it lose it. It never precedes others but always follows them. Lao Dan said, “Knowing the male, yet keeping to the
female, one becomes the valley of the world; knowing the white, yet keeping to the humble, one becomes the valley of the world.” Everyone else seeks to be first, but he alone seeks to be last
. He said, “I accept the filth of the world.” Everyone else seeks the substantial, but he alone seeks the insubstantial. “Without hoarding, there is abundance.”
Steadfast and abundant. In its actions, it is slow and effortless, acting without striving yet laughing at cleverness. Everyone seeks blessings, but I alone
seek to preserve myself. I say, “If only I can escape blame.” I take depth as my foundation and frugality as my guide. I say, “What is firm will crumble,
what is sharp will be blunted.” I am always tolerant of others and do not belittle them. Though I have not reached the ultimate level, I am still a sage like Guan Yin and Lao Dan,
truly profound and virtuous men of antiquity!

Silent and formless, ever-changing, is it death? Is it life? Is it heaven and earth together? Is it the spirits who wander? Where does it
go? Where does it suddenly go? All things are gathered together, yet none can return to their source. The ancient arts of Taoism lie in this; Zhuangzi heard
of its spirit and was delighted. With absurd and far-fetched theories, ridiculous words, and boundless pronouncements, he sometimes indulged in unrestrained and unconventional behavior,
without seeking the extraordinary. He considered the world to be turbid and impure, unworthy of serious conversation. He considered unconventional words to be eloquent, weighty words to be
true, and allegories to be expansive.
He alone communed with the spirit of heaven and earth, without arrogance towards all things. He did not condemn right and wrong, and lived among the world. Though his writings were intricately structured, even the connecting strokes
were harmless. Though his words were varied, even the strange and unpredictable ones were fascinating
. Its richness was boundless. It roams with the Creator above, and befriends those beyond life and death, without beginning or end
. In its essence, it is vast and expansive, profound and unrestrained; in its principle, it is abundant and perfectly aligned
. However, in its response to transformation and its understanding of things, its principles are inexhaustible, its origins unchanging, elusive and obscure, and yet
to be fully comprehended.

Hui Shi was versatile, his books filled five carts, but his doctrines were contradictory and his words often missed the mark. He described the meaning of things in his writings: ”
The greatest has no outside, this is called the Great One; the smallest has no inside, this is called the Small One. It has no thickness, therefore it cannot be accumulated, yet its size is a
thousand miles. Heaven and earth are low, mountains and marshes are level. The sun is at its zenith, then setting; things are at their birth, then dying. The great is the same
, yet different from the small; this is called ‘small sameness and difference’. All things are
completely the same, yet completely different; this is called ‘great sameness and difference’. The south is both infinite and finite. Today I go to Yue, but I came here in the past. A chain can be untied. I know the center of heaven, north of Yan
, south of Yue. Love all things universally, for heaven and earth are one.” Hui Shi considered this great, observing the world
and understanding debate; the debaters of the world rejoiced with him. Eggs have hair. Chickens have three legs. Ying possessed the world. Dogs
can be sheep. Horses have eggs. A dog has a tail. Fire is not hot. Mountains have openings. A wheel does not touch
the ground. It cannot be seen by the eye. It cannot be reached by the finger, yet it never stops. A tortoise is longer than a snake. A square cannot be made square, a compass cannot
make a circle. A chisel cannot enclose a mortise. The shadow of a flying bird never moves. An arrow, though swift,
sometimes travels without stopping. A dog is not a canine. There are three horses: a yellow horse, a black ox, and a white dog. A lone colt never has a mother. A one-foot stick,
if half is taken away each day, will never be exhausted. Those who debate with Hui Shi use this to their advantage, their debates lasting a lifetime. Huan Tuan and Gongsun
Long, followers of debaters, embellish people’s hearts and change their minds; they can win with words but cannot convince people’s hearts—
this is the limitation of debaters. Hui Shi debated with them daily with his knowledge, finding it strange to debate with all the debaters in the world; this is the essence of it.
Hui Shi, however, considered himself the most virtuous in his speech, saying, “Heaven and earth are indeed magnificent, yet I, Hui Shi, am merely a hero without any skill.”
In the south, there was a man named Huang Liao who asked why heaven and earth do not collapse or sink, and the reason for wind, rain, thunder, and lightning. Hui Shi
answered without hesitation, recounting his tales to all things. He spoke without ceasing, his words endless, yet still felt it was insufficient
, adding strange and outlandish claims, using the contradiction of others as a pretext, and seeking fame by defeating others. Therefore, he was out of step with the masses. Weak in
virtue, strong in material possessions, his path was truly treacherous.
Judging from the way of heaven and earth, Hui Shi’s abilities were like the labor of a mosquito or a gadfly. What use were they to things? Even fulfilling one’s duty is acceptable,
but to claim ever more valued is almost the ultimate truth! Hui Shi could not find peace in this, spreading his knowledge among all things without weariness, ultimately becoming
famous for his eloquence. What a pity! Hui Shi’s talent was boundless yet unfulfilled; he chased after all things without returning, merely exhausting his voice with sound, his form
and shadow racing against each other—how tragic!

author By Dr. You-Sheng Li

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