The Yellow Emperor had been on the throne for fifteen years. He delighted in the five senses, nourishing the vital essence, entertaining the eyes and ears, and providing for the nose and mouth. He was so preoccupied that his complexion was pale and his five emotions confused. Another fifteen years passed. Worried that the world would not be governed, he exhausted his intelligence, increased his wisdom, and looked after the people. His complexion was pale and his five emotions confused. The Yellow Emperor sighed and said, “My mistakes are excessive. The trouble of raising oneself is like this, and the trouble of governing all things is like this.” So he let go of all affairs, abandoned his palace and bed, and went to wait directly for the bell county. He reduced the amount of food served at the court, withdrew to the Hall of the Great Court, and abstained from political affairs for three months. During the day he slept and dreamed, and he travelled to the country of Huaxu. The country of Huaxu is west of Yanzhou and north of Taizhou, tens of millions of li away from the state of Qi; it is beyond the reach of boats and four-legged animals, and is only a spiritual journey. Their country has no leaders, it is just the way it is. Their people have no desires, it is just the way it is. They do not know the joy of life or the fear of death, so there are no premature deaths. They do not know how to love or hate, so there is no love or hatred. They do not know how to go against the grain or go with the flow, so there are no advantages or disadvantages. They do not cherish anything and they do not fear anything. He does not drown when entering water, nor does he feel the heat when entering fire. He does not feel pain when cutting or beating, nor does he feel itchy when being pointed at. He walks in the air as if he were walking on solid ground, and sleeps as if he were lying on a bed. Clouds and mist do not obstruct his vision, thunder and lightning do not confuse his hearing, good and evil do not sway his heart, and valleys and mountains do not impede his steps. He is like a god on the move. Huangdi, having awakened, was contented and happy, and summoned Tianlao, Limu, and Taishan Ji to tell them, “I have been at leisure for three months, purifying my mind and body, thinking about ways to nourish the body and rule over things, but I have not found the technique. I was tired and fell asleep, and this is what I dreamed. Now I know that the way of the Dao cannot be sought with the emotions. I know it! I have attained it! But I cannot tell you about it.” Twenty-eight years later, the world was in a state of great harmony, almost like the state of Hua Xu. But then the emperor died, and the people cried out for him for more than 200 years.
Lie Gu Yue Shan is located in the middle of Haihe Zhou. There is a divine being on the mountain, who breathes in the wind and drinks the dew, and does not eat grains. His heart is like a deep spring, and his appearance is like a virgin, unattached and uninterested. The immortals serve him as ministers; he is neither afraid nor angry, and they willingly serve him. He does not give nor take, and yet things are sufficient; he does not accumulate nor hoard, and yet he is not in the wrong. The yin and yang are always in balance, the sun and the moon are always bright, the four seasons are always the same, the wind and rain are always even, the characters are always cultivated, the harvest is always abundant; and the soil is not damaged, people do not die young, things are not flawed, and ghosts do not make noises.
Lie Zi Shi Lao Shang Zi, you Bo Gao Zi; Jin Er Zi Zhi, cheng feng er gui. Yin Sheng wen zhi, cong Lie Zi ju, shu yue bu sheng she. Yin Sheng yin er qing ci, Lie Zi you bu ming. Yin Sheng tui. A few months later, still unable to let go, he went to follow him again. Lie Zi said, “Why have you come so often?” Yin Sheng said, “I asked you to teach me before, but you didn't tell me. I have a deep regret about that. Now you're not teaching me again, so I've come again.” Lie Zi said, “I thought you were smart, but now I see that you're really stupid. My dear, I will tell you what you have learned from the Master. Since I have been serving the Master, I have treated my friends as if they were people. After three years, I dared not think about right and wrong in my heart, and I dared not speak of benefits and harms with my mouth. Only then did I get a glance from the Master. After five years, I dared to think about right and wrong in my heart, and I dared to speak of benefits and harms with my mouth. Only then did the Master smile for the first time. After seven years, from what the heart thinks, there is no more right or wrong; from what the mouth says, there is no more advantage or disadvantage. The Master then sat with me at the same table. After nine years, whatever the heart thinks, whatever the mouth says, I no longer know my own right or wrong, advantage or disadvantage, nor the right or wrong, advantage or disadvantage of others. I no longer know the Master as my teacher, nor others as my friends. I am at peace within and without. Then the eyes are like the ears, the ears like the nose, the nose like the mouth, and there is no difference. The mind is concentrated and the form is released, the bones and flesh are all melted; one does not feel the leaning of the form, the footing of the feet, and one goes with the wind, east or west, like the dry shell of a tree leaf. In the end, one does not know if it is the wind that carries me, or if I am riding the wind? Now that you have been living under Master's roof for less than a month, you have already regretted it repeatedly. Your body is not supported by the air, and your spirit is not sustained by the earth. How can you ride the wind on a piece of nothing? Yin Sheng was ashamed, held his breath for a long time, and did not dare to speak again.
黃帝即位十有五年，喜天五戴己，養正命，娛耳目，供鼻口，焦然肌色皯XXXX，昏然五情爽惑。又十有五年，憂天下之不治，竭聰明，進智力，營百姓，焦然肌色皯XXXX，昏然五情爽惑。黃帝乃喟然贊曰：「朕之過淫矣。養一己其患如此，治萬物其患如此。」于是放萬機，舍宮寢，去直待，徹鐘縣。減廚膳，退而間居大庭之館，齋心服形，三月不親政事。晝寢而夢，游于華胥氏之國。華胥氏之國在弇州之西，臺州之北，不知斯齊國幾千萬里；蓋非舟四足力之所及，神游而已。其國無帥長，自然而已。其民無嗜欲，自然而已。不知樂生，不知惡死，故無夭殤；不知親己，不知疏物，故無愛憎；不知背逆，不知向順，故無利害；都無所愛惜，都無所畏忌。入水不溺，入火不熱。斫撻無傷痛，指擿無痟癢。乘空如履實，寢虛若處床。云霧不硋其視，雷霆不亂其聽，美惡不滑其心，山谷不躓其步，神行而已。黃帝既悟，怡然自得，召天老、力牧、太山稽，告之曰：「朕閑居三月，齋心服形，思有以養身治物之道，弗獲其術。疲而睡，所夢若此。今知至道不可以情求矣。朕知之矣！朕得之矣！而不能以告若矣。」又二十有八年，天下大治，幾若華胥氏之國，而帝登假，百姓號之，二百餘年不輟。
列姑射山在海河洲中，山上有神人焉，吸風飲露，不食五穀；心如淵泉，形如處女，不偎不愛，仙聖為之臣；不畏不怒，愿愨為之使；不施不惠，而物自足；不聚不斂，而已無愆。陰陽常調，日月常明，四時常若，風雨常均，字育常時，年穀常豐；而土無札傷，人無夭惡，物無疵癘，鬼無靈響焉。
列子師老商氏，友伯高子；進二子之道，乘風而歸。尹生聞之，從列子居，數月不省舍。因間請蘄其術者，十反而十不告。尹生懟而請辭，列子又不命。尹生退。數月，意不已，又往從之。列子曰：「汝何去來之頻？」尹生曰：「曩章戴有請于子，子不我告，固有憾于子。今復脫然，是以又來。」列子曰：「曩吾以汝為達，今汝之鄙至此乎。姬！將告汝所學于夫子者矣。自吾之事夫子友若人也，三年之後，心不敢念是非，口不敢言利害，始得夫子一眄而已。五年之後，心庚念是非，口庚言利害，夫子始一解顏而笑。七年之後，從心之所念，庚無是非；從口之所言，庚無利害，夫子始一引吾并席而坐。九年之後，橫心之所念，橫口之所言，亦不知我之是非利害歟，亦不知彼之是非利害歟；亦不知夫子之為我師，若人之為我友：內外進矣。而後眼如耳，耳如鼻，鼻如口，無不同也。心凝形釋，骨肉都融；不覺形之所倚，足之所履，隨風東西，猶木葉干殼。竟不知風乘我邪？我乘風乎？今女居先生之門，曾未浹時，而懟憾者再三。女之片體將氣所不受，汝之一節將地所不載。履虛乘風，其可幾乎？」尹生甚怍，屏息良久，不敢復言
Lie Zi asked Guan Yin, “The perfect man moves unseen, walks on fire without being burned, and walks above all things without fear. What is the secret?” Guan Yin said, “It is the cultivation of pure qi, not the display of cleverness, courage or strength. Ji, the fish is speaking to you. Everything that has form, appearance, or sound is a thing. How can things be different from each other? How can a man reach the first? It is only the color. Then the creation of things is not shaped, but stops at nothing. Who can obtain this and understand it, how can he be right? He will be in the measure of the unfathomable, and hidden in the record of the endless, and swim in the beginning and end of all things. Unify his nature, nourish his qi, contain his virtue, and understand the creation of things. If this is the case, his natural defenses are intact, his spirit unharmed, and why would things enter him? The drunkard who falls from a cart will not die even though he is injured. His bones and joints are the same as anyone else's, but he is unharmed, his spirit is whole. Neither the ride nor the fall is known to him. Life and death, fear and alarm, do not enter his mind, so he does not become afraid of things. Peter is whole in wine, and yet he is like this, let alone being whole in heaven? The sage is hidden in heaven, so nothing can harm him."
Lie Yikou shot for Bo Hunman, drew him to the full, placed a cup of water on his elbow, released it, and the arrow and quiver came back again. At that time, he was like an elephant. Bo Xunmo said, “This is the shooting of the arrow, not the non-shooting of the arrow. If you can climb a tall mountain with me, walk on dangerous rocks, and stand over a hundred-yard deep abyss, then I will show you.” So Bo Xunmo climbed the tall mountain with the blind man, walked on dangerous rocks, and stood over the hundred-yard deep abyss. He backed up, with his feet hanging two feet outside, and greeted the blind man, encouraging him to go forward. The enemy hid on the ground, sweating up to his heels. Bo Kunmeng said, “A superior man can peer into the sky above and dive into the underworld below, unfettered by the constraints of the world. His spirit remains unchanging. Now you seem to have the will to do so, but you are in danger!”
Fan Zi You Zi Hua, good at cultivating a private reputation, was respected throughout the country; he was favored by the Jin king and lived without serving in government but to the right of the three ministers. Whatever he looked at was given a title in Jin, and whatever he favored was promoted in Jin. Those who visited his courtyard were as numerous as those in the palace. Zi Hua had his friends attack each other with wit and ridicule, and the strong bully the weak. Even if they are injured and defeated, they do not care. They spend their days and nights playing this game for fun, and it has become a custom in the country. The guests of He Sheng, Zi Bo, and Fan Shi. When they went out to the countryside, they stayed at the house of Shang Qiu Kai in Tian Geng. In the middle of the night, He Sheng and Zi Bo talked about Zi Hua's fame and power, which could make the living die and the dead live; the rich poor and the poor rich. Shang Qiu Kai was first hungry and cold, and he listened from the window to the north. He went to the door of Zihua, who was carrying a load of grain. Zihua's disciples were all from noble families, dressed in fine clothes, riding in carriages, and walking with a swagger. When they saw Shang Qiu Kai, they looked at him with contempt, because he was old and weak, with a dark face and unkempt clothes. They then became familiar with him, mocked him, and did everything they could to offend him. Shangqiu Kai always maintained an expression of calm, while the other guests were so incompetent that they could only laugh. So he and Shangqiu Kai both climbed onto a high platform and said to the crowd, “Anyone who can throw themselves down from here will be rewarded with 100 pieces of gold.” Everyone rushed to answer. Shangqiu Kai believed him and threw himself down first, looking like a flying bird, and landed without a scratch. The Fan clan thought it was a fluke and didn't believe it was strange. Then he pointed to the crooked bend of the river and said, “There is a precious pearl in there, you can get it by swimming.” Shangqiu Kai swam there again, and when he got out, he got the pearl. Everyone was amazed. Zi Hua Fang ordered him to go and eat meat and wear silk. Soon after, there was a big fire in Fan's house. Zi Hua Fang said, “If you can get the cotton from the fire, I will reward you according to the amount you get.” Shang Qiu Kai went to the fire without any sign of fear. He went in and out of the fire without being covered in soot and without getting burnt. The Fan clan's followers thought that he was a man of the Way and thanked him, saying, “I did not know that you were a man of the Way and I have wronged you. I do not know your greatness and I have insulted you. You are either foolish, deaf or blind. May I ask what your Way is?” Shang Qiu Kai said, “I have no Way. Even my own heart does not know why. Although, there is one thing about it that I will try to explain to you. When you and your two guests stayed at my house, I heard that the Fan family was so powerful that they could make the living die and the dead live; the rich become poor and the poor become rich. I truly have no second thoughts, which is why I have come from afar. And when I came, I found that everything you said was true. I was just afraid that my sincerity might not be enough, that my actions might not be swift enough, and that I would not know what to do or where the danger lay. My heart is one and only. Those who lose their way are like this and no more. Now I know that Zi Dang is celebrating my birth. I harbor suspicions within, feigning an outward appearance of calm, and I am grateful that I have not been burned or drowned in the past. I am filled with fear and trembling. Can water and fire ever come near again?” Since then, Fan's disciples would not insult beggars or horse doctors they met on the road, but would always get out of the car and greet them. Zai Wo heard about it and told Zhong Ni. Zhong Ni said, “Don't you know? A person of utmost sincerity can move things. Moving heaven and earth, touching ghosts and gods, and dominating the world without opposition, is more than just walking in danger and entering water and fire. Shang Qiu Kai Xin doesn't oppose fake things, let alone the sincerity of both of us? The young man knows!”
列子問關尹曰：「至人潛行不空，蹈火不熱，行乎萬物之上而不慄。請問何以至于此？」關尹曰：「是純氣之守也，非智巧果敢之列。姬！魚語女。凡有貌像聲色者，皆物也。物與物何以相遠也？夫奚足以至乎先？是色而已。則物之造乎不形，而止乎無所化。夫得是而窮之者，焉得為正焉？彼將處乎不深之度，而藏乎無端之紀，游乎萬物之所終始。壹其性，養其氣，含其德，以通乎物之所造。夫若是者，其天守全，其神無郤，物奚自入焉？夫醉者之墜于車也，雖疾不死。骨節與人同，而犯害與人異，其神全也。乘亦弗知也，墜亦弗知也。死生驚懼，不入乎其胸，是故遌物而不慴。彼得全于酒，而猶若是，而況得全于天乎？聖人藏于天，故物莫之能傷也。」
列御寇為伯昏瞀人射，引之盈貫，措杯水其肘上，發之，鏑矢復沓，方矢復寓。當是時也，猶象人也。伯昏瞀人曰：「是射之射，非不射之射也。當與汝登高山，履危石，臨百仞之淵，若能射乎？」于是瞀人遂登高山，履危石，臨百仞之淵，背逡巡，足二分垂在外，揖御寇而進之。御寇伏地，汗流至踵。伯昏瞀人曰：「夫至人者，上窺青天，下潛黃泉，揮斥八極。神氣不變。今汝怵然有恂目之志，爾于中也殆矣夫！」
范氏有子曰子華，善養私名，舉國服之；有寵于晉君，不仕而居三卿之右。目所偏視，晉國爵之；口所偏肥，晉國黜之。游其庭者侔于朝。子華使其俠客，以智鄙相攻，彊弱相凌。雖傷破于前，不用介意。終日夜以此為戲樂，國殆成俗。禾生、子伯、范氏之上客。出行經坰外，宿于田更商丘開之舍。中夜，禾生、子伯二人相與言子華之名勢，能使存者亡，亡者存；富者貧，貧者富。商丘開先窘于饑寒，潛于牖北聽之。因假糧荷畚之子華之門。子華之門徒皆世族也，縞衣乘軒，緩步闊視。顧見商丘開年老力弱，面目黎黑，衣冠不檢，莫不眲之。既而狎侮欺詒，攩XXXX挨抌，亡所不為。商丘開常無慍容，而諸客之技單，憊于戲笑。遂與商丘開俱乘高臺，于眾中漫言曰：「有能自投下者賞百金。」眾皆競應。商丘開以為信然，遂先投下，形若飛鳥，揚于地，肌骨無毀。范氏之黨以為偶然，未詎怪也。因復指河曲之淫隈曰：「彼中有寶珠，泳可得也。」商丘開復從而泳之，既出，果得珠焉。眾昉同疑。子華昉令豫肉食衣帛之次。俄而范氏之藏大火。子華曰：「若能入火取綿者，從所得多少賞若。」商丘開往，無難色，入火往還，埃不漫，身不焦。范氏之黨以為有道，乃共謝之曰：「吾不知子之有道而誕子，吾不知子之神人而辱子。子其愚我也，子其聾我也，子其盲我也，敢問其道。」商丘開曰：『吾亡道。雖吾之心，亦不知所以。雖然，有一于此，試與子言之。曩子二客之宿吾舍也，聞譽范氏之勢，能使存者亡，亡者存；富者貧，貧者富。吾誠之無二心，故不遠而來。及來，以子黨之言皆實也，唯恐誠之之不至，行之之不及，不知形體之所措，利害之所存也。心一而已。物亡迕者，如斯而已。今昉知子黨之誕我，我內藏猜慮，外矜觀聽，追幸昔日之不焦溺也，怛然內熱，惕然震悸矣。水火豈復可近哉？」自此之後，范氏門徒路遇乞兒馬醫，弗敢辱也，必下車而揖之。宰我聞之，以告仲尼。仲尼曰：「汝弗知乎？夫至信之人，可以感物也。動天地，感鬼神，橫六合而無逆者，豈但履危險，入水火而已哉？商丘開信偽物猶不逆，況彼我皆誠哉？小子識之！」
During the reign of King Xuan of Zhou, there was a man named Liang Yang who was the king's head shepherd. He was able to raise all kinds of wild animals and birds, and keep them tame in the king's garden. Tigers, wolves, eagles, and hawks were all tame and obedient. The males and females were kept together, and the young grew up together in groups. Different kinds of animals lived together without fighting or eating each other. The king was afraid that Liang Yang's skills would die with him, so he ordered that his methods be passed on to Mao Qiu Yuan. Liang Yang said, “Yang, a lowly servant, what skill can I teach you? I fear that the king thinks I am hiding something from you, so I will tell you the secret of how to raise a tiger. All creatures with blood have a nature that likes to be pleased and hates to be displeased. But why do they like and hate? It is because of their past experiences. Those who feed tigers dare not give them living things, for fear of making them angry and killing them; nor dare they give them whole things, for fear of making them angry and breaking them. They must therefore watch the tigers' hunger and fullness to keep their anger in check. Tigers are different from people, but those who flatter and feed them are obedient; therefore, killing them is disobedience. Then how dare I make them angry by disobeying them? Nor do I make them happy by obeying them. If you return to joy, you will surely become angry, and if you return to anger, you will always be happy. Neither is correct. Now that I have no opposition or submission in my heart, animals will see me as one of their own kind. Therefore, those who visit my garden will not think of the high forests and wide moors, and those who sleep in my courtyard will not wish to go to the deep mountains and secluded valleys. This is only natural.”
Yan Hui asked Zhongni, “I once helped someone across the deep river. The boatman rowed like a god. I asked him if I could learn to row like that. He said, 'Yes. Anyone who can swim can be taught to row. But only a few people can swim well. No one has ever seen a boatman before. I asked him, but he would not tell me. May I ask what you mean? Zhongni said, “Idiot! I have been playing with you for a long time, but I have not yet reached the truth. Those who can swim can be taught, but they can also forget the water. It is like someone who has never seen a boat before and yet manages it with ease, who regards a deep pool as a low mound and the overturning of the boat as if it were the overturning of his chariot. Everything is in front of him, but he cannot get in. He is in a hurry, but he cannot get there. The one who digs with a tile is clever, the one who digs with a hook is reluctant, and the one who digs with gold is stupid. They are all clever, but they are proud, so they value the outside. Anyone who values the outside is stupid on the inside. ”
Confucius looked at Lvliang, where the water hung 30 zhen (about 90 meters) above the ground and sprayed for 30 li (about 10 kilometers) in all directions. No fish, no turtle, and no soft-shelled turtle could swim there. He saw a man swimming, and thought he must be in great distress and about to die. He told his disciples to go with the man and help him. After swimming for several hundred paces, the man let his hair down and sang as he swam along the bank. Confucius asked him, “The Lvliang River is 300 feet deep and the spray from the current reaches 30 li away. No fish or turtle can swim there. I saw you crossing the river and thought you were suffering and about to die, so I told my disciples to follow you. You came out of the water with your hair down and sang as you walked. I thought you were a ghost. But now I see that you are human. Do you have a method for crossing the river?” The man said, “No, I have no method. I began with what was natural, grew with my nature, and was perfected by fate. I entered with the universe, and exited with the flow. I followed the way of the water and did not make it personal. This is how I understand the way.” Confucius said, ”What do you mean by beginning with what was natural, growing with my nature, and being perfected by fate?” He said, “I was born in the village of Ling and am at home there, so that is why; I grew up by the water and am at ease there, so that is my nature; not knowing why I am the way I am is my fate.”
When Confucius went to Chu, he saw a hunchbacked man in the forest catching cicadas, just as if he were plucking them. Confucius said, “Are you clever? Do you have a method?” The man said, “I have a method. If I stack two in May or June without them falling, the lost ones will be worth a few cents; if I stack three without them falling, the lost ones will be worth eleven cents; if I stack five without them falling, I will have caught them. When I do this, it is as if I were standing on the stocks, and when I hold my arms out, it is as if I were holding the branches of a dry tree. Although the world is big and there are many things in it, the knowledge of a cicada is as great as its wings. I do not turn back or side, I do not trade the wings of the world for the wings of a cicada. What is there that I cannot obtain?” Confucius then looked at his disciples and said, ‘If you devote yourself to something without distraction, you will become absorbed in it. That is what it means to be a hunchbacked old man!’ The old man said, ”You are just a child, what do you know? Cultivate yourself, and then you can speak about it.”
A man from the sea had a fondness for cormorants. Every morning he went to the sea and watched the cormorants swim. There were hundreds of them, and they never stopped. His father said, “I heard that the cormorants all swim with you. Bring them to me, and I'll play with them.” The next morning, when the man went to the sea, the cormorants danced and would not come down. Therefore it is said: the most profound words are those that leave no words, and the most profound knowledge is that which does not act.
Zhao Xiangzi led 100,000 men on a hunting expedition in the Zhongshan Mountains. They set fire to the forest, and the smoke billowed for hundreds of li. A man emerged from the rock face, going up and down with the smoke. The crowd thought it was a ghost. After the fire had passed, the man walked slowly out as if he had not been involved. Xiangzi was surprised and kept him, and examined him slowly: the shape and color, seven orifices, are those of a human being; the breath and voice are also those of a human being. He asked, “Why did you walk on the stone? Why did you enter the fire? The man said, ‘Why do you call it a stone? Why do you call it fire?’ Xiangzi said, ”What you came out of just now was stone, and what you walked through just now was fire.” The man said, “I don't know.” When the Prince of Wei heard about this, he asked Zixia, “Who is this person?” Zixia said, “From what I have heard the Master say, harmony is the same as all things, and nothing can harm it. It can play with gold and silver, walk on water and fire, and so on.” The Prince of Wei said, “Why don't you do it?” Zi Xia said, “To cut out the heart and destroy the intellect is something Shang Wei is not yet capable of. Although, I can try to explain it to you sometime.” Wen Hou said, “Why doesn't the Master do it?” Zi Xia said, “The Master is capable of it, but chooses not to.” Wen Hou was greatly impressed.
A shaman from Qi named Ji Xian came to Zheng and knew the fortunes of people in terms of life and death, survival or demise, good or bad fortune, long or short life expectancy, depending on the year, month, day and hour. When the people of Zheng saw him, they all fled. Lie Zi was enchanted when he saw it, and when he returned home, he told Hu Qiu Zi, “At first I thought your way was the best, but now I know there is someone who is even better.” Hu Zi said, “You and I have not yet understood the essence of the matter, and yet you claim to have already understood the Way? How can you compare the Way with the world? The world is like a flock of hens, with no rooster to lead them. How can you compare the Way with the world? The world is like a flock of hens, with no rooster to lead them. How can you compare the Way with the world? The world is like a flock of hens, with no rooster to lead them. How can you compare the Way with the world? The world is like a flock of hens, with no rooster to lead them. How can you compare the Way with the world? The world is like a flock of hens, with no rooster to lead Therefore, people will seek you out. Come and see me tomorrow.” The next day, Lie Zi went to see Hu Zi. When they came out, Hu Zi said to Lie Zi, ‘Your teacher is dead. He will not come back to life. I saw a strange sight, and I saw ashes.’ Lie Zi went in, his tears soaking his clothes, and told Hu Zi what he had seen. The pot said, “I showed you the earthen pattern, and you kept on blaming me. You probably saw that I have stopped. You will come again!” The next day, he went to see the pot again. When he came out, he said to Lie Zi, “You are lucky. Your teacher has met with me, and you will recover. I feel like I'm alive again, and I've seen Duquan. “Lie Zi went back to report to Hu Zi. Hu Zi said, ‘I showed him the heavens and the earth, but he didn't believe me. He was just waiting for the opportunity to strike. That's Duquan for you. He's probably just a little jealous because he saw how good I am. I'll go and see him again!’ The next day, he went to see Hu Zi again. He went out and said to Liezi, “Your teacher does not sit in the study. I have nothing to learn from him. I will try the study and will learn from him again.” Liezi went in and told Huizi. The pot said, “I showed him Tai Chong Mo Shen, which is probably a glimpse of my qi. The pan of the turtle that spins is the pan of the abyss, the pan of the still water is the pan of the abyss, the pan of the flowing water is the pan of the abyss, the pan of the overflowing water is the pan of the abyss, the pan of the water that is watered is the pan of the abyss, the pan of the Pan is the abyss, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, the abyss of the water, Lie Zi chased after him but could not catch up, and instead reported back to the pot, saying, “He's gone, I've lost him, I couldn't catch up.” The pot said, “I showed him that he had never left my clan. I moved with him in a vague and unspecific way, not knowing who he was. That's why he ran away.” Then Lie Zi thought to himself that he had not yet learned and returned home. For three years, he did not go out, cooked for his wife, and treated food like people. He was unconcerned about matters, carved and engraved, and stood alone with his appearance. He was unassuming, but he conquered the enemy and ended up like this.
周宣王方牧正，有役人梁鴦者，能養野禽獸，委食于園庭之內，雖虎狼雕鶚之類，無不柔馴者。雄雌在前，孳尾成群，異類雜居，不相搏噬也。王慮其術終于其身，令毛丘園傳之。梁鴦曰：「鴦，賤役也，何術以告爾？懼王之謂隱于爾也，且一言我養虎之法。凡順之則喜，逆之則怒，此有血氣者之性也。然喜怒豈妄發哉？皆逆之所犯也。夫食虎者，不敢以生物與之，為其殺之之怒也；不敢以全物與之，為其碎之之怒也。時其饑飽，達其怒心。虎之與人異類，而媚養己者，順也；故其殺之，逆也。然則吾豈敢逆之使怒哉？亦不順之使喜也。夫喜之復也必怒，怒之復也常喜，皆不中也。今吾心無逆順者也，則鳥獸之視吾，猶其儕也。故游吾園者，不思高林曠澤；寢吾庭者，不愿深山幽穀，理使然也。」
顏回問乎仲尼曰：「吾嘗濟乎觴深之淵矣，津人操舟若神。吾問焉，曰：『操舟可學邪？』曰：『可。能游者可教也，善游者數能。乃若夫沒人，則未嘗見舟而謖操之者也。』吾問焉而不告。敢問何謂也？」仲尼曰：『譩！吾與若玩其文也久矣，而未達其實，而固且道與。能游者可教也，輕水也；善游者之數能也，忘水也。乃若夫沒人之未嘗見舟也而謖操之也，彼視淵若陵，視舟之覆猶其車郤也。覆郤萬物方陳乎前，而不得入其舍，惡往而不暇？以瓦摳者巧，以鉤摳者憚，以黃金摳者惛。巧一也，而有所矜，則重外也。凡重外者拙內。「
孔子觀于呂梁，懸水三十仞，流沫三十里，黿鼉魚鱉之所不能游也。見一丈夫游之，以為有苦而欲死者也，使弟子并流而承之。數百步而出，被髪行歌，而游于棠行。孔子從而問之曰：「呂梁懸水三十仞，流沫三十里，黿鼉魚鱉所不能游，向吾見子道之，以為有苦而欲死者，使弟子并流將承子。子出而被髪行歌，吾以子為鬼也。察子則人也。請問蹈水有道乎？」曰：「亡，吾無道。吾始乎故，長乎性，成乎命，與齊俱入，與汨偕出，從水之道而不為私焉。此吾所以道之也。」孔子曰：「何謂始乎故，長乎性，成乎命也？」曰：「吾生于陵安于陵，故也；長于水而安于水，性也；不知吾所以然而然，命也。」
仲尼適楚，出于林中，見痀僂者承蜩，猶掇之也。仲尼曰：「子巧乎！有道邪？」曰：「我有道也。五六月累垸二而不墜，則失者錙銖；累三而不墜，則失者十一；累五而不墜，猶掇之也。吾處也，若厥株駒，吾執臂若槁木之枝。雖天地之大、萬物之多，而唯蜩翼之知。吾不反不側，不以萬物易蜩之翼，何為而不得？」孔子顧謂弟子曰：「用志不分，乃凝于神。其痀僂丈人之謂乎！」丈人曰：「汝逢衣徒也，亦何知問是乎？修汝所以，而後載言其上。」
海上之人有好漚鳥者，每旦之海上，從漚鳥游，漚鳥之至者百數而不止。其父曰：「吾聞漚鳥皆從汝游，汝取來，吾玩之。」明日之海上，漚鳥舞而不下也。故曰：至言去言，至為無為；齊智之所知，則淺矣。
趙襄子率徒十萬，狩于中山，藉芿燔林，扇赫百里，有一人從石壁中出，隨煙燼上下，眾謂鬼物。火過，徐行而出，若無所經涉者。襄子怪而留之，徐而察之：形色七竅，人也；氣息音聲，人也。問奚道而處石？奚道而入火？其人曰：「奚物而謂石？奚物而謂火？」襄子曰：「而向之所出者，石也；而向之所涉者，火也。」其人曰：「不知也。」魏文侯聞之，問子夏曰：「彼何人哉？」 子夏曰：「以商所聞夫子之言，和者大同于物，物無得傷閡者，游金石，蹈水火，皆可也。」文侯曰：「吾子奚不為之？」子夏曰：「刳心去智，商未之能。雖然，試語之有暇矣。」文侯曰：「夫子奚不為之？」子夏曰：「夫子能之而能不為者也。」文侯大說。
有神巫自齊來處于鄭，命曰季咸，知人死生、存亡、禍福、壽夭，期以歲、月、旬、日，如神。鄭人見之，皆避而走。列子見之而心醉，而歸以告壺丘子，曰：「始吾以夫子之道為至矣，則又有至焉者矣。」壺子曰：「吾與汝無其文，未既其實，而固得道與？眾雌而無雄，而又奚卵焉？而以道與世抗，必信矣。夫故使人得而相汝。嘗試與來，以予示之。」明日，列子與之見壺子。出而謂列子曰：「嘻！子之先生死矣，弗活矣，不可以旬數矣。吾見怪焉，見濕灰焉。」列子入，涕泣沾襟，以告壺子。壺子曰：「向吾示之以地文，罪乎不誫不止，是殆見吾杜德幾也。嘗又與來！」明日，又與之見壺子。出而謂列子曰：「幸矣，子之先生遇我也，有瘳矣。灰然有生矣，吾見杜權矣。」列子入告壺子。壺子曰：「向吾示之以天壤，名實不入，而機發于踵，此為杜權。是殆見吾善者幾也。嘗又與來！」明日，又與之見壺子。出而謂列子曰：「子之先生，坐不齋，吾無得而相焉。試齋，將且復相之。」列子入告壺子。壺子曰：「向吾示之以太沖莫眹，是殆見吾衡氣幾也。鯢旋之潘為淵，止水之潘為淵，流水之潘為淵，濫水之潘為淵，沃水之潘為淵，氿水之潘為淵，雍水之潘為淵，汧水之潘為淵，肥水之潘為淵，是為九淵焉，嘗又與來！」明日，又與之見壺子。立未定，自失而走。壺子曰：「追之！」列子追之而不及，反以報壺子，曰：「已滅矣，已失矣，吾不及也。「壺子曰：」向吾示之以未始出吾宗。吾與之虛而猗移，不知其誰何，因以為茅靡，因以為波流，故逃也。」然後列子自以為未始學而歸，三年不出，為其妻爨，食狶如食人，于事無親，雕瑑復樸，塊然獨以其形立，XXXX然而封戎，壹以是終。
Zi Liezi was walking in perfect order when he suddenly turned back and met Bo Xun Mengren. Bo Xun Mengren said, “Which way were you walking?” Zi Liezi said, “I was startled.” Bo Xun Mengren said, “Why were you startled?” Zi Liezi said, “I was eating at a restaurant and the food came out in five portions before the ten portions I had ordered.” Bo Xun Mengren said, “If that's the case, why were you startled?” He said, “If you don't understand the truth within yourself, you will project an appearance of confidence to calm people's minds, making them belittle the elderly and their wisdom, while concealing your own problems. The food vendors are in the business of selling food, and they make a profit from the surplus. Their profit margins are thin, and their power is light, and yet they are still like this. And this is especially the case for the sovereign, who is engaged in the affairs of the state and devotes all his energy to them. He will entrust me with affairs and reward me for my achievements. I am amazed.” Bo Xun Mengren said, ‘Excellent observation! If you behave yourself, people will protect you.’ Before long, the outdoor shoes were full. Bo Xunmeng stood facing north, leaning on his staff and frowning. After a while, he left without saying a word. The guests then told Lie Zi about it. Lie Zi took off his shoes and ran barefoot to the door, asking, “Since you've come, have you stopped taking medicine?” He said, “It's already done. I told you that people would protect you, and they have. It is not that you can make people protect you, but you cannot make people not protect you. And why use feelings? Feelings are unpredictable. And there must be feelings. Shaking yourself, it is meaningless. Those who travel with you will not tell you. What they say is full of human poison. Not feeling or understanding, what is the difference?
Yang Zhu went south to Pei, and Laozi travelled west to Qin. They were invited to the outskirts of the city. On arriving in Liang, they met Laozi. Laozi sighed and looked up at the sky, saying, “At first I thought you were teachable, but now I see that you are not.” Yang Zhu did not reply. When they arrived at the house, they went straight to the bathroom to wash their faces and hands, took off their shoes and went outside, kneeling to walk forward, and said, “Just now, you looked up at the sky and sighed, saying, ‘At first I thought you were teachable, but now I don't think so. ’ Your disciple wanted to ask you to leave, but you were busy, so I didn't dare. Now that you are free, I would like to ask about your faults.” Lao Zi said, ”You are furtive, you are suspicious, and who can live with you? You are as modest as if you had done a great wrong, and your great virtue is as if it were not enough.” Yang Zhu's face changed suddenly, and he said, “I'm honored to hear your words!” When he left, the host welcomed him with the family, the hostess holding the towel and comb, the host sitting on the side, and the guests avoiding the stove. When he returned, the host competed for the seat.
Yang Zhu was passing through Songdong and stopped at an inn. The innkeeper had two concubines, one beautiful and one ugly. The ugly one was treated like a queen while the beautiful one was treated like a slave. Yang Zhu asked why. The innkeeper's son replied, “The beautiful one is beautiful, but I don't know it; the ugly one is ugly, but I don't know it.” Yangzi said, “My disciple, remember this! If you act virtuously and avoid the appearance of virtue, who wouldn't love you?”
There is a way to always win, and there is a way not to always win. The way to always win is gentleness, and the way not to always win is strength. Both are known, but not by everyone. That is why the ancients said: “The way to strength is to first not act like yourself; the way to gentleness is to first act from yourself. If you first act not like yourself, and then act like yourself, you will be in danger. Those who start out strong will never be in danger. If you can use this to defeat an opponent who is stronger than you, and to take charge of the world, you will be victorious without winning, and self-reliant without being self-confident. The master of congee said, “If you want to be strong, you must guard against being rigid; if you want to be powerful, you must protect against being weak. If you accumulate softness, you will become strong; if you accumulate weakness, you will become powerful. By observing what has been accumulated, one can tell the difference between good and bad fortune. Strength that is not greater than one's own is inferior; strength that is greater than one's own is superior. Strength that comes from within is immeasurable.” Laozi said, ‘A strong army will perish. A strong tree will break. The weak are born to live, the strong are born to die.’
A person may not be wise, but he may be childlike; a person may be wise, but he may not be childlike. The sage values the child's wisdom and ignores the child's appearance, while the masses value the child's appearance and ignore the child's wisdom. Those who resemble me are loved, those who are different are feared. A body seven feet long, with different arms and legs, hair and teeth, leaning and moving about, is called a person. But people may not be without animal instincts; even if they have animal instincts, they are seen as close by their appearance. Those with wings and horns, split teeth and furry paws, flying and running, are called animals. But animals may not be without human feelings; even if they have human feelings, they are seen as distant by their appearance. The mythical figures of Pangu, Nuwa, Shennong, and Haxi had snake bodies and human faces, with ox heads and tiger noses. They had non-human appearances, but great sage-like virtues. The emperors of the Xia, Shang, and Lu dynasties, and the king of Chu, had human appearances with seven discernible features, but they had the hearts of animals. However, the masses seek wisdom in appearance alone, and it is not to be found. When the Yellow Emperor fought the Yan Emperor at the Field of Banquan, he used the bear, the bison, the wolf, the leopard, the leopard cat, and the tiger as his advance guard, and the eagle, the pheasant, the hawk, and the kite as his banners. This was a man who used strength to control the beasts. Yao used the kui to set the music, striking the stone and drumming on the stone, and all the beasts danced in unison. The xiao shao nine-fold successively, and the phoenix came to perform. This is to use sound to control the beasts. So what is the difference between the hearts of animals and people? The shapes and sounds of animals are different from those of people, and people do not know how to connect with them. The sage knows everything and is omniscient, so he can lead them. The intelligence of animals and birds ranges from the natural to the childlike. They all want to survive, and they don't need human intelligence for that. The male and female mate, the mother and child bond, avoiding the flat and seeking the steep, shunning the cold and seeking the warmth. They live in groups and travel in ranks; the young stay inside while the adults stay outside; they drink together and they eat together. In ancient times, they lived with humans, side by side. It was only during the reign of emperors that they became frightened and scattered. In the last days, they hide and flee to avoid harm. Nowadays, in the eastern country of the Jie clan, the people there who can speak the language of animals are considered to be exceptionally knowledgeable. In ancient times, the sacred people knew the nature of all things and could understand the sounds of different species. They gathered them together and taught them to the people. Therefore, he first taught the ghosts and gods, then the people in all directions, and finally gathered the birds, beasts, insects and moths. He said that the blood and breath of all creatures are not far from the mind. The sage knew this, so there was nothing he taught that was not useful.
There was a man named Shu Gong in the Song dynasty who loved monkeys and raised them in groups. He could understand their minds, and they understood his. He reduced the size of his family to satisfy the desires of the monkeys. But soon, he ran out of food and had to limit their rations. Fearing that the monkeys would not obey him, he lied to them, saying, “I will share my food with you. Will that be enough?” The monkeys were angry. Then he said, “I will share my food with you. Will that be enough?” The monkeys all hid and were happy. This is how people are when they are able to belittle others. The sage uses wisdom to control the ignorant, just as the monkey king used wisdom to control the monkeys. When there is no loss of truth or reality, how can they not be happy or angry?
Ji Mi Zi bred fighting cocks for King Xuan of Zhou. After ten days, he asked, “Are the cocks ready to fight yet?” “No, they are still arrogant and overconfident,” he said. He asked again after ten days. ‘No, they are still influenced by each other,’ he said. He asked again after ten days. ‘No, they are still glaring at each other and exuding anger,’ he said. He asked again after ten days. ‘Almost,’ he said. Although the rooster crows, there is no change. It looks like a woodcock, and its virtue is complete. No other rooster dares to answer, but runs away instead."
Hui Ang met King Kang of Song. The king stamped his feet and coughed, speaking angrily, ”What I talk about is courage and strength, not about benevolence and righteousness. What can you teach me? Hui Ang replied, “I have a way to make people so brave that they cannot be stabbed, and so strong that they cannot hit the mark. Does Your Majesty not want to try it?” The King of Song said, “Good, this is what I want to hear.” Hui Ang said, “If they cannot be stabbed and cannot hit the mark, this is still an insult. I have a way with words that makes people not dare to stab even if they are brave, and not dare to strike even if they are strong. The reason they do not dare is not that they lack the will. I have a way with words that makes people not have the will in the first place. The reason they lack the will is that they do not yet have a love of gain. I have a way with words that makes all men and women in the world want to love gain and be happy. This is better than being brave or strong, and is above the four virtues. Does Your Majesty not agree?” The king of Song said, ‘This is what I want.’ Hui Ang replied, ”Confucius and Mozi are already like this. Confucius and Mozi were rulers without a territory and chiefs without an official position. All the men and women in the world longed to be like them and to enjoy their benefits. Now, Your Majesty, you are the ruler of a great kingdom. If you are truly determined, then everyone within the four borders will benefit. You are far superior to Confucius and Mozi.” The king of Song had nothing to say in reply. Hui Ang stepped forward. The king of Song said to his attendants, ”He is eloquent, and the guest has convinced me!”