There are very many people in the world who have studied the arts of the formula, and they all think that they have achieved something to the point of no return. Where exactly are the so-called Taoist arts in ancient times? The answer is, "Everywhere." If one asks, "Where were the saints born? From where do bright kings appear?" Answer, "The Firmament has its reason for being born, and the Ming King has its cause for fulfillment, both rooted in the Great Tao."
Those who do not depart from the essence of the Great Tao are called celestial beings, those who do not depart from the subtleties of the Great Tao are called divine beings, and those who do not depart from the true nature of the Great Tao are called supreme beings. Saints are whom which predicting the signs of change, regarding nature as their master, morality as their foundation, and the Great Tao as their doorway; Gentlemen are benevolence, justice, propriety and love music; Officals are whom follow their name to establish the standard,according to the statute to determine the position,repeateding comparisons to seek verification,carefully making decisions, like counting one, two, three, four respectively; people's livelihoods are: constant attention to the people's work in farming, the availability of adequate food and warm clothing, the people's interest in reproducing and their ability to save and store, and at the same time, attention to the livelihoods of the elderly, the infirm, and the widows and orphans, so that they can be supported.
Was not the morality of the ancient saints very complete? They possessed the morality of saints and kings, took the law of heaven and earth, nurtured all things, harmonized the world, benefited the people, understood the fundamentals of the Great Tao, mastered the rites and laws of the four seasons, and played a role in all aspects of the world in response to the times. Ancient Taoism is clearly manifested in the rites and laws of the number, in the old statutes and history books have a lot of records; those recorded in the "Poetry", "Shangshu", "Rites", "Music" book, Zoulu land scholars and officials are mostly able to understand the reasoning behind it. Poetry Classic" is used to express thoughts and feelings, "Shangshu" is used to record things, "Rites" is used to regulate the behavior of the "music" is used to reconcile the temperament of the "I Ching" is used to hear the yin and yang, "Spring and Autumn Annals" is used to talk about the name of the position and duties. These studies were dispersed throughout the world and practiced in the Central Plains, and the Hundred Schools of Thought were often cited and told.
In times of turmoil, Tao was no longer visible to the world, and morality could not be unified. All the people of the world are self-righteous in their own selfishness. For example, the ears, eyes, mouth and tongue, all have their own use, but can not replace each other; such as a hundred kinds of skills, all have their own specialty, but can only be used at the right time. In spite of this, those who are incomplete, not comprehensive enough, are a hole in one's view of the people. They have severed the harmony and beauty of heaven and earth, dissociated themselves from the common sense of all things, and dissociated themselves from the perfect morality of the ancients, and can hardly possess the pure beauty of heaven and earth, commensurate with the description of the gods. Therefore, the way of the inner sage and the outer king is dim but not manifest, depressed but not developed, and all the people of the world have their own preferences and are paranoid about their own ways. Sadly, the academics of the hundred schools of thought go to one end of the spectrum without knowing to return to the right path, and will surely not be able to harmonize with the Taoism of the ancients! The most unfortunate thing about the scholars of later generations is that they cannot see the pure beauty of heaven and earth and the perfect morality of the ancients. The Taoism of the ancients will be cut off from the world.
Not to influence future generations with extravagance, not to waste everything, not to flaunt rites and laws, and to encourage oneself with rules to cope with social dangers, this is one of the connotations of ancient Taoism. Mo Zhai and Avian Slip Li were fond of this kind of Taoism, but they practiced it too much and with too many limitations. They advocated non-music, advocated saving money, did not make music in life, and did not serve mourning in death. Mozi advocated fraternity, love and benefit, but opposed war, and advocated living in harmony; he was also learned and knowledgeable, did not make differences, was not the same as the former kings, and destroyed the ancient rites and music. The Yellow Emperor had the music of "Dashao", Yao had the music of "Dazhang", Yu had the music of "Daxia", Tang had the music of "Daxian", King Wen had the music of "Piyong", and King Wu and the Duke of Zhou made the music of "Wu". Ancient funeral rites, nobility and inferiority have ritual law, up and down there is a hierarchy, the son of heaven's coffin seven layers, the vassals five layers, three layers of the great doctor, two layers of the Shi. Now Mozi alone advocates that there should be no singing and music in life and no mourning in death, and that only a 3-inch thick tung wood coffin without an outer coffin should be used as the standard. I am afraid it is not the way of loving people to teach people in this way; and to practise it by oneself is really not loving oneself.
Mozi said, "In the past, Yu managed the floods, dredging the rivers and connecting the four barbarians and nine states, dredging 300 kilometers of large rivers, 3,000 kilometers of tributaries, and countless small rivers. Yu himself worked with a basket and a shovel to merge the rivers of the world, so hard that the hairs on his legs were all worn out, and he finally stabilized the world by working in the wind and in the rain. Yu was a great sage, and he still labored so hard for the sake of the world." Thereby, the later generations of Mohists, who mostly used animal skins and coarse cloth for clothing, wore wooden clogs and straw shoes, and did not rest day or night, and made self-suffering their rule, and said, "If you cannot be like this, you are not in the way of Yu, and are not good enough to be called a Mohist."
The intentions of Mo Zhai and Qin Huali were good, but their specific practices went too far. This will make the Mozi of later generations compete with each other in a way that is extremely laborious. This approach was more than enough to disorganize the country, but not enough to rule it. Nonetheless, Mozi truly loved the world, and such a person is really hard to find, even if he was so hard that his description was withered, he did not give up his own ideas, so he was really a talented person!
Not to be burdened by the world, not to be decorated with external objects, not to be demanding, not to be in conflict with the people, hoping that the world will be peaceful so that the people can live, and living a life that is satisfied with fullness and warmth as a way of confessing one's heart's desire, which is one of the connotations of the ancient Taoist art. Sung Jie and Yin Wen liked this kind of Taoism and made hats shaped like Huashan to express the proposition that the top and the bottom should be equalized, and that they should receive everything without prejudice; they talked about their inner thinking, which was called mental activity, and they hoped to harmonize the world with the softness of the others' liking, and they hoped to set up the above proposition as the leading idea of their actions. He is not ashamed of being bullied, mediates in people's fights, prohibits attacks and calms down quarrels, and saves the world from wars. With such propositions they traveled around the world, but they still kept on persuading, so that people were said to hate while they still insisted on proclaiming their propositions.
Nevertheless, they thought too much for others and planned too little for themselves, saying, "We want only five liters of rice and that is enough." Not only did the gentlemen not have enough to eat, but the disciples were often in a state of hunger, but still they did not forget the world, day and night, saying, "A gentleman does not count harshly, and does not allow himself to be exploited by external objects." What is considered to be of no benefit to the world, it is better to forbid it than to prompt it. With forbidding attack and restraining troops as external activities, and with purifying the mind as internal cultivation, both in the great and in the smallest sense, what they did came to some end.
To be just without being partisan, to be easygoing without being biased, to exclude subjective preconceptions, to follow the changes of things without being duplicitous, to have no scruples, to seek no wisdom, to follow everything without any choice, and to change together with it, this is one of the connotations of the ancient art of Taoism. Peng Meng, Tian Pian, and Shen Zhi were very fond of this Taoism, and made it a priority to be in accord with all things, saying, "Heaven can cover all things but cannot carry them, earth can carry all things but cannot cover them, and the Great Way can embrace all things but cannot distinguish between them." Knowing that all things are capable and incapable, it is said, "To choose is not universal, to teach is somewhat less than that, and the Way leaves nothing out."
Therefore, when Shen Dao said, "If you forcibly seek to know what you do not know, you will be compelled by knowledge and suffer damage." Appointing people at will, and ridiculing the world's esteem for the wise; indulgent and uninhibited without restraint, and criticizing the world's great sages. The severity of punishment changes accordingly with the course of events; abandon right and wrong to be exempted from punishment. Not relying on wise and skillful scheming, not looking forward and backward, and towering in independence. Pushing and going forward, dragging and going backward, like the to-and-fro of a drifting wind, like the fluttering of a feather, like the turning of a millstone, perfect and faultless, moving moderately without transgression, not guilty of anything. What is the reason for this? What is not perceived is free from the worry of labeling oneself, free from the involvement of applying wisdom, and the movement is in accordance with the reason of nature, so that it will not be ruined in the whole of one's life. Therefore it is said, "It is enough to attain to something like the absence of sentience; there is no need of sages, and the clods of earth will not be lost to the Way." The magnates laughed at him among themselves, saying, "It is strange that the Tao of the prudent attainment is of no use to the living but applies only to the dead."
Tian was also like this, having been taught by Peng Meng, and received unspeakable teachings. Peng Meng's teacher said, "In ancient times, those who had attained the Way reached a state where right and wrong did not matter. Their Taoism was as swift as the wind blowing by, so how could it be expressed in words?" Often going against the will of men, they were not honored by the people, and were still not immune to change with the world. The Tao they speak of is not the straight and true Tao. However, they have all still probably heard a little of the Tao.
To take the formless Tao as subtlety, to take the tangible things as coarseness, to take accumulation as insufficiency, and to live alone with the gods in peaceful talk is one of the connotations of ancient Taoism. Guan Yin and Laozi were very fond of this kind of Taoism and advocated that it should be built on the basis of constant nothingness and constant somethingness, with etheric unity as the core, softness and modesty as the appearance, and emptiness that does not destroy everything as the substance. Guan Yin said, "One's own selfishness is absent, and the tangible things are manifested individually. Movement is like flowing water, stillness is like a mirror, reaction is like an echo. Suddenly it is like nothing, silent like emptiness. Similarity leads to harmony, and gain leads to loss. Not ever striving to be first but often following others." Laozi said, "Knowing the male and the strong, holding the female and the soft, I wish to be the gully of the world; knowing the bright, holding the dark, I wish to be the valley of the world." Everyone strives to be the first, alone willing to be the last, said to bear the dirt and insults of the world; everyone is pragmatic, alone willing to keep the emptiness, not to make the convergence so there is more than enough, more like mountains piled up. He is a man who stands up and acts with ease, who does nothing but scoffs at the cleverness of the machine; everyone seeks blessings, but he alone is willing to be resigned, saying that he will be spared from suffering for the time being. He is a man of deep concealment and frugality, and says that what is hard is easy to destroy, and what is sharp is easy to thwart. He who is always tolerant of others and never encroaches on them can be said to have reached the pinnacle.
Ah, Guan Yin and Laozi! Truly the erudite real men of antiquity!
Loneliness and formlessness, change and uncertainty, death and life, living alongside heaven and earth, traveling with the gods! To be at a loss as to where to go, to go suddenly, to encompass all things and not know where to belong, this is one of the connotations of ancient Taoism. Zhuang Zi is very fond of this kind of Taoism, with the theory of the virtual far from being able to catch the model, the vast unmeasurable speech, borderline rhetoric, indulgence and non-restrictive, do not hold one end of the view. He thought that the world was so turbid that he could not speak solemn words, and that he was reckless in his derivation of dangerous words, embodied the truth in heavy words, and expounded the truth in allegorical words. He was alone with the spirit of heaven and earth and did not look down upon all things, was not bound by right and wrong, and got along with the world. Although the book is ringed with Wei, there is no harm in the continuous training. Although its words are different from each other, they can be seen. His fullness can not be, on the upper and the Creator swim, and the lower and the outside of death and life, no end and beginning of the friends. His book is also in the original, grand and open, deep and wanton; his book is also in the Zong, can be said to be adjusted and up to carry on. Although his books are strange and grand, they are easy to follow, and although his words are varied, they are strange and beautiful. His heart is full and his thoughts are free, and he travels with the Creator on the top, and befriends those who forget death and life and do not distinguish between the end and the beginning on the bottom. He discusses the fundamentals of the Tao, which is broad and comprehensive, deep and wide, and unimpeded; he discusses the purposes of the Tao, which is harmonious and appropriate and reaches up to the will of heaven.
However, his reactions and explanations for the changes in things have no end, do not depart from the Way, are bewilderingly dark and fail to be exhausted.
Huishi's learning was extensive, and his books amounted to five carts, with a hodgepodge of doctrines and inappropriate remarks. He analyzed one of things, saying, "That which is so large as to have no boundaries is called the 'Great One'; that which is so small as to have no kernel is called the 'Small One.' It has no thickness and cannot be accumulated, but it can expand to thousands of miles. The sky is as low as the earth, and the mountains are as flat as the zephyr. The sun is skewed just as it is centered, and all things are transformed toward death just as they are born. The difference between the greater and the lesser homogeneity is called 'the lesser homogeneity'; and the fact that all things are exactly the same as well as exactly different from each other is called 'the greater homogeneity'. The south is neither exhausted nor exhausted; today one goes to Yue while yesterday one has come. The chain can be unraveled. The center of the world as I know it is north of Yan and south of Yue. Loving all things in general, heaven and earth are one." Huishi considered these to be great truths, and flaunted them to the world while guiding the debaters, and the debaters of the world were happy to debate with him. Eggs have hair; chickens have three feet; Ying has the whole world wrapped up; dogs can become sheep; horses have eggs; frogs have tails; fire is not hot; mountains have mouths; wheels do not touch the ground; the eye does not see things; the concepts referred to by things are not proportionate, and there is no end to the proportionality; tortoises are longer than snakes; a rectangle is not square, and what is plotted is not round; chiseled holes do not encircle the tenon; a flying bird's shadow is not moved; the swiftly-flying arrows have a time of not going and not stopping; dogs are not canines; The yellow horse and the black ox are three; the white dog is black; the orphaned colt has never had a mother; a foot-long stick, half of which is cut off every day, can never be finished. The apologists used these arguments to debate with Huishi for the rest of their lives.
Huan Tuan and Gong Sun Long, these good debaters, confuse people's hearts and change people's minds, and are able to overcome people with their words, but cannot convince their hearts; this is the limitation of debaters. The Hui pennant relied on his wisdom to debate with people every day, specializing in creating strange sayings with the world's debaters, which was the root of them. Yet Huishi was eloquent and thought himself the most capable, saying that heaven and earth were really great! Huishi had ambition but no Taoist skill.
In the south, a strange man named Huang Yao asked why heaven and earth did not fall or sink, and what happened to wind, rain and thunder. Huishi accepted the questions without hesitation and responded without thinking, explaining extensively about all things in heaven and earth in an endless stream, and adding some more strange statements when he thought he had said too little. They say things that are against the common sense of people are true, and try to gain fame by arguing and winning over others, so they do not fit in with the crowd. Despising moral cultivation and endeavoring to chase after external things, he took the crooked way. Viewing Huishi's talents in the light of the ways of heaven and earth, he is as futile as a gnat. What use is it to all things! It's okay to be a family's saying, but if you can further dignify the Way, it's pretty much the same thing! Huishi was restless on the Way, distracting his mind from all things and enjoying himself, and finally became famous for his eloquence. It's a pity! Huishi's talent, debauchery and failure to follow the right path, chasing after all things without knowing how to turn back, is like chasing after echoes with sound, and walking with form and shadow. It's sad!
[天下之治方术者多矣，皆以其有为不可加矣。古之所谓道术者，果恶乎在？曰：「无乎不在。」曰：「神何由降？明何由出？」「圣有所生，王有所成，皆原于一。」
世上研究方术的人非常多，他们都认为自己所得到的成就达到了无以复加的地步。古代所谓的道术究竟在哪里呢?回答说：“无处不在。”若问：“圣人诞生于何处?明王从哪里出现?"回答说：“坚人有其降生的原因，明王有其成就的缘由，都根源于大道。”
不离于宗，谓之天人。不离于精，谓之神人。不离于真，谓之至人。以天为宗，以德为本，以道为门，兆于变化，谓之圣人。以仁为恩，以义为理，以礼为行，以乐为和，熏然慈仁，谓之君子。以法为分，以名为表，以参为验，以稽为决，其数一二三四是也，百官以此相齿。以事为常，以衣食为主，蕃息畜藏，老弱孤寡为意，皆有以养，民之理也。
不脱离大道本质的人，称为天人，不脱离大道之精微的人，称为神人；不脱离大道本真的人，称为至人。以自然为主宰，以道德为根本，以大道为门径，能预测到变化征兆的人，称为圣人；以仁爱来施行恩惠，以正义来区分事理，以礼节来规范行为，以音乐来调和性情，充满温和仁慈的人，称为君子；以法度来区分各自不同的名号，以名号来标明各自不同的实际，以比较的手段来验证事物，以考察的方法来判断事物，如同数一二三四那样条理分明，百官就是按照这些来确定序列职位的；以耕作劳动为常务，以衣食为关注的首要问题，专注于繁衍生息和积蓄储存，关注老弱孤寡的生活，使他们能够得到抚养，这就是民生的道理。
古之人其备乎！配神明，醇天地，育万物，和天下，泽及百姓，明于本数，系于末度，六通四辟，小大精粗，其运无乎不在。其明而在数度者，旧法世传之史尚多有之。其在于《诗》、《书》、《礼》、《乐》者，邹鲁之士搢绅先生多能明之。──《诗》以道志，《书》以道事，〈礼〉以道行，〈乐〉以道和，〈易〉以道阴阳，〈春秋〉以道名分。──其数散于天下而设于中国者，百家之学时或称而道之。
古代圣人的道德不是很完备吗!他们具备了圣人与明王的道德，取法天地，哺育万物，调和天下，恩泽百姓，懂得大道的根本，掌握礼法度数，六合通达，四时通畅，大小粗细应时变化，无所不在地发挥着作用。古代道术明显表现在礼法度数方面，在旧的法规和史书上有很多记载;那些记载在《诗经》《尚书》《礼记》《乐记》书中的，邹鲁之地的学者和官吏大多能够明白其中的道理。《诗经》是用来表达思想感情的，《尚书》是用来记载事情的，《礼记》是用来规范行为的，《乐记》是用来调和性情的，《易经》是用来闻述阴阳的，《春秋》是用来讲述名位职守的。这些学问散布于天下而在中原施行，百家之学常常称引和讲述。
天下大乱，贤圣不明，道德不一，天下多得一察焉以自好。譬如耳目鼻口，皆有所明，不能相通。犹百家众技也，皆有所长，时有所用。虽然，不该不遍，一曲之士也。判天地之美，析万物之理，察古人之全，寡能备于天地之美，称神明之容。是故内圣外王之道，暗而不明，郁而不发，天下之人各为其所欲焉以自为方。悲夫，百家往而不反，必不合矣！后世之学者，不幸不见天地之纯，古人之大体，道术将为天下裂。
在天下动乱的年代，圣贤之道不再显明于世，道德也无法得到统一。天下的人都以一己之私自以为是。譬如耳目口舌，都有各自的用处，却不能相互取代;譬如百家的各种技艺，都有自己的专长，不过也只能适时而用。虽然如此，那些不完备、不够全面的，都是一孔之见之人。他们割裂了天地的和美，离析了万物的常理，离散了古人的完美道德，很难具备天地的纯美，相称于神明的形容。所以，内圣外王之道，暗淡而不显现，抑郁而不发扬，天下之人都有自己的喜好，都偏执于自己的方术。可悲啊，百家的学术走向一端而不知返回正道，必定无法与古人的道术相合!后世的学者，最为不幸的是看不到天地的纯美和古人的完美道德。古人的道术将被天下人割裂。
不侈于后世，不靡于万物，不晖于数度，以绳墨自矫而备世之急，古之道术有在于是者。墨翟、禽滑厘闻其风而说之。为之大过，已之大循。作为〈非乐〉，命之曰〈节用〉；生不歌，死无服。墨子泛爱，兼利而非鬬，其道不怒；又好学而博，不异，不与先王同，毁古之礼乐。黄帝有〈咸池〉，尧有〈大章〉，舜有〈大韶〉，禹有〈大夏〉，汤有〈大濩〉，文王有〈辟雍〉之乐，武王、周公作〈武〉。古之丧礼，贵贱有仪，上下有等，天子棺椁七重，诸侯五重，大夫三重，士再重。今墨子独生不歌，死不服，桐瓣寸而无椁，以为法式。以此教人，恐不爱人；以此自行，固不爱己，未败墨子道。
不以奢侈影响后世，不糜费万物，不炫耀礼法，用规矩自我勉励，以应付社会的危难，这是古代道术的内涵之一。墨翟、禽滑厘对这种道术很喜欢，但他们实行得太过分，局限性太大。提倡非乐，主张节用，生不作乐，死不服丧。墨子倡导博爱兼利而反对战争，主张和睦相处；又好学而渊博，不立异，不与先王相同，毁弃古代的礼乐。黄帝有《大韶》之乐，尧有《大章》之乐，禹有《大夏》之乐，汤有《大蓡》之乐，文王有《辟雍》武王、周公作《武》乐。古代的丧礼，贵贱有仪法，上下有等级，天子的棺椁七层，诸侯五层，大夫三层，士两层。现在墨子独自主张生不歌乐，死不服丧，只用3寸厚的桐木棺而没有椁，作为标准。以此来教导人，恐怕不是爱人之道；自己去实行，实在是不爱惜自己。
虽然，歌而非歌，哭而非哭，乐而非乐，是果类乎？其生也勤，其死也薄，其道大觳；使人忧，使人悲，其行难为也，恐其不可以为圣人之道，反天下之心，天下不堪。墨子虽独能任，柰天下何！离于天下，其去王也远矣。
墨子的学说尽管是成立的，然而应该歌唱而不歌唱，应该哭泣而不哭泣，应该作乐而不作乐，这合乎人情常理吗？生前辛勤劳苦，实行起来简单薄葬，这种主张太苛刻了。使人忧劳，使人悲苦，实行起来是很困难的，恐怕不能够成为圣人之道，违反了天下人的心愿，天下人是不堪忍受的。墨子虽然独自能够做到，但对天下的人却无可奈何！背离了天下的人，也就远离了王道。
墨子称道曰：「昔禹之湮洪水，决江河而通四夷九州也，名山三百，支川三千，小者无数。禹亲自操槀耜，而九杂天下之川；腓无胈，胫无毛，沐甚雨，栉疾风，置万国。禹大圣也，而劳天下也如此。」使后世之墨者，多以裘褐为衣，以跂跷为服，日夜不休，以自苦为极，曰：「不能如此，非禹之道也，不足谓墨。」
墨子称道说：“从前禹治理洪水，疏异江河而沟通四夷九州，疏通了大川三百公里，支流三千公里，小河无数。禹亲自持筐操铲劳作，汇合天下的河川，辛苦得连腿上的汗毛都磨光了，风里来雨里去，终于安定了天下。禹是大圣人，为了天下还如此劳苦。”从而使后世的墨者，多用兽皮粗布为衣，穿着木屐草鞋，白天黑夜都不休息，以自苦为准则，并说：“不能这样，就不是禹之道，不足以称为墨者。”
相里勤之弟子五侯之徒，南方之墨者，苦获、已齿、邓陵子之属，俱诵〈墨经〉，而倍谲不同，相谓『别墨』；以『坚白』、『同异』之辩相訾，以觭偶不仵之辞相应；以巨子为圣人，皆愿为之尸，冀得为其后世，至今不决。
墨翟、禽滑厘之意则是，其行则非也。将使后世之墨者，必自苦以腓无胈、胫无毛相进而已矣。乱之上也，治之下也。虽然，墨子真天下之好也，将求之不得也，虽枯槁不舍也。才士也夫！
墨翟、禽滑厘的用意是很好的，具体做法却太过分。这将使后世的墨者，以极端劳苦的方式互相竞进。这种做法乱国有余，治国不足。尽管如此，墨子还是真心爱天下的，这样的人实在是难以求得，即使辛苦得形容枯槁也不舍弃自己的主张，真是有才之士啊！
不累于俗，不饰于物，不茍于人，不忮于众，愿天下之安宁以活民命，人我之养毕足而止，以此白心，古之道术有在于是者。宋钘、尹文闻其风而悦之，作为华山之冠以自表，接万物以别宥为始；语心之容，命之曰心之行，以聏合欢，以调海内，请欲置之以为主。见侮不辱，救民之鬬，禁攻寝兵，救世之战。以此周行天下，上说下教，虽天下不取，强聒而不舍者也，故曰上下见厌而强见也。
不为世俗牵累，不用外物矫饰，不苛求于人，不与众人发生矛盾，希望天下安宁使人民活命，生活上以饱暖为满足，以此来表白心愿，这是古代道术的内涵之一。宋銒、尹文对这种道术很喜欢，制作了形状像华山一样的帽子以表示上下均平主张，应接万物以不带偏见为先；谈论内心的思维，称之为心理活动，以柔和的态度投合别人的喜欢，以调和天下，希望树立上述主张作为行动的主导思想。受到欺侮不以为耻辱，调解人民的争斗，禁止攻伐平息干戈，将天下从战火中拯救出来。用这种主张周行天下，但他们仍然不停地对劝说，所以说人们都讨厌而他们还是硬要宣扬自己的主张。
虽然，其为人太多，其自为太少；曰：「请欲固置五升之饭足矣，先生恐不得饱，弟子虽饥，不忘天下。」日夜不休，曰：「我必得活哉！」图傲乎救世之士哉！曰：「君子不为苛察，不以身假物。」以为无益于天下者，明之不如已也，以禁攻寝兵为外，以情欲寡浅为内，其小大精粗，其行适至是而止。
尽管如此，他们还是替别人考虑得太多，为自己打算得太少，说：“我们只想要5升米的饭就够了。”不仅先生们吃不饱，弟子们也常常处在饥饿之中，但他们仍然不忘天下，日夜不休，说：“君子不苛刻计较，不使自身被外物所利用。”认为对天下没有益处的，与其提示它不如禁止它。以禁攻息兵为外在活动，以清心寡欲为内在修养，无论从大的方面说还是从细微的方面说，他们的所为也就到些为止了。
公而不当，易而无私，决然无主，趣物而不两，不顾于虑，不谋于知，于物无择，与之俱往。古之道术有在于是者。彭蒙、田骈慎到闻其风而悦之。齐万物以为首，曰：「天能覆之而不能载之，地能载之而不能覆之，大道能包之而不能辩之，知万物皆有所可，有所不可，故曰选则不遍，教则不至，道则无遗者矣。
公正而不阿党，平易而无偏私，排除主观的先入之见，随物变化而不三心二意，没有顾虑，不求智谋，对万物毫无选择地随顺，和它一起变化，这是古代道术的内涵之一。彭蒙、田骈、慎到对这种道术很喜欢，以齐同万物为首要，说：“天能覆盖万物却不能承载，地能承载万物却不能覆盖，大道能包容万物却不能分辨。”知道万物都有所能，有所不能，所以说：“选择则不普遍，教导则有所不及，大道则无所遗漏。”
是故，慎到弃知去己而缘不得已，泠汰万物以为道理。曰：「知不知，将薄知而后邻伤之者也，謑髁无任，而笑天下之尚贤也！纵脱无行，而非天下之大圣，椎拍輐断，与物宛转，舍是与非，茍可以免，不师知虑，不知前后，魏然而已矣。推而后行，曳而后往，若飘风之还，若羽之旋，若磨石之隧。全而无非，动静无过，未尝有罪。是何故？夫无知之物，无建己之患，无用知之累，动静不离于理，是以终身无誉。故曰：至于若无知之物而已。无用贤圣，夫块不失道。」豪桀相与笑之曰：「慎到之道，非生人之行，而至死人之理，适得怪焉。」
所以慎到抛弃智慧去除己见而随任于不得已，听任于物作为道理，他说：“强求知其所不知，就会为知所迫而受到损伤。”随便任用人，而讥笑天下推崇贤人；放任不羁不拘形迹，而非议天下的大圣。刑罚之轻重，随着事态的发展而相应地变化，抛弃了是非，才可以免于刑罚。不依赖智巧谋虑，不瞻前顾后，巍然独立。推动而往前走，拖拉而向后退，像飘风的往返，像羽毛的飞旋，像磨石的转动，完美而无错，动静适度而无过失，未曾有罪。这是什么原因，没有知觉的东西，就不会有标榜自己的忧患，不会有运用智谋的牵累，动静合于自然之理，所以终生不会受到毁誉。所以说：“达到像没有知觉的东西就行了，不需要圣贤，土块不会失于道。”豪杰们相互嘲笑他说：“慎到的道对活人没有用而只适用于死人，实在怪异。”
田骈亦然，学于彭蒙，得不教焉。彭蒙之师曰： [ 古之道人，至于莫之是、莫之非而已矣。其风窢然，恶可而言？」常反人，不见观，而不免于魭。其所谓道，非道；而所言之韪，不免于非。彭蒙、田骈、慎到不知道。虽然，概乎皆尝有闻者也。
田骈也是这样，受学于彭蒙，得到不言之教。彭蒙的老师说：“古时候得道的人，达到了无所谓是非的境界。他们的道术像风吹过一样迅速，怎么能够用语言表达出来呢？”常常违反人意，不受人们所尊敬，仍不免于随物变化。他们所说的道并不是直正的道。然而，他们都还大概地听闻过一点道。
以本为精，以物为粗，以有积为不足，澹然独与神明居。古之道术有在于是者，关尹、老聃闻其风而悦之。建之以常无有，主之以太一；以濡弱谦下为表，以空虚不毁万物为实。关尹曰：「在己无居，形物自着。其动若水，其静若镜，其应若响。芴乎若亡，寂乎若清。同焉者和，得焉者失。未尝先人，而常随人。」老聃曰：「知其雄，守其雌，为天下溪；知其白，守其辱，为天下谷。人皆取先，己独取后，曰受天下之垢；人皆取实，己独取虚，无藏也故有余，岿然而有余。其行身也，徐而不费，无为也而笑巧；人皆求福，己独曲全，曰茍免于咎。以深为根，以约为纪，曰坚则毁矣，锐则挫矣。常宽容于物，不削于人，可谓至极。」
以无形无为的道为精微，以有形有为的物为粗鄙，以积蓄为不足，恬谈地独自与神明共处，这是古代道术的内涵之一。关尹、老聃对这种道术很喜欢，主张建立在常无与常有的基础上，以太一为核心，以柔弱谦下为外表， 以空虚不毁伤万物为实质。关尹说：“自己不存私意，有形之物各自彰显。动如流水，静如平镜，反应如回响。忽然如无有，寂静如清虚。相同则和谐，有得则有失。未曾争先而常常随顺别人。”老聃说：“知道雄强，持守雌柔，愿成为天下的沟壑；知道明亮，持守暗昧，愿成为天下的山谷。”人人都争先，独自甘愿居后，说承受天下的垢辱；人人都务实，独自甘愿守虚，不使敛藏所以有余，多如高山堆积。他立身行事，从容不迫，无为而嘲笑机巧；人人都求福，独自甘愿委曲求全，说姑且免于受罪。以深藏为根本，以俭约为纲纪，说坚硬的易于毁坏，锐利的易于挫折。常常宽容待物，从不侵削别人，可以说达到了顶点。
关尹、老聃乎！古之博大真人哉！
关尹、老聃啊！真是古代的博大真人！
芴漠无形，变化无常。死与？生与？天地并与？神明往与？芒乎何之？忽乎何适？万物毕罗，莫足以归。古之道术有在于是者，庄周闻其风而悦之。以谬悠之说，荒唐之言，无端崖之辞，时恣纵而不傥，不以觭见之也。以天下为沉浊，不可与庄语，以卮言为曼衍，以重言为真，以寓言为广。独与天地精神往来，而不敖倪于万物，不谴是非，以与世俗处。