Zhuangzi - Outer Chapter 10 - Autumn Water

"Autumn Water" is another long piece in "Zhuangzi", using the first two words as the title, and the center is to discuss how people should know foreign objects. The whole article consists of two parts. The first part writes the conversation between the god of the sea in the North Sea and the god of the river, and the questions and answers are completed in one go, which constitutes the main body of this article. This long dialogue can be divided into seven fragments according to the content of the questions and answers, to the point that "it is not like the self-direction is more than the water" is the first fragment, writing that the river god is small but thinks it is big, compared to the sea god's big but self-thought to be small, illustrating the relative view of knowing things. The second fragment, "How can we know that the heavens and the earth are poor enough to be great?" is the second fragment, which is extremely difficult to know things and determine their size, indicating that cognition is often affected by the uncertainty of things themselves and the infinity of things as a whole. To the "approximate division to the same" is the third fragment, which closely follows the previous dialogue, further explaining that it is not easy to know things, often "words" can not be "discussed", "intention" can not be "observed". The "little big house" is the fourth fragment, starting from the relativity of things, and further pointing out that neither big nor small is absolute, and therefore should not be recognized in the end. To "Fugu will self-incarnate" is the fifth fragment, starting from the viewpoint of "all things are one" and "the Tao has no end", pointing out that people will know that external objects will do nothing and can only wait for their "self-realization". The sixth fragment, through the conversation about why we should value the "Tao", points out that if you understand the "Tao", you can understand the reasoning and understand the law of change of things. The seventh fragment, the last part of the conversation between the river god and the sea god, puts forward the idea of returning to the original truth, that is, not destroying nature by man, and pushing forward the view of "self-transformation" one step further.

The latter part is written in six fables, each of which is self-contained and unrelated, and there is no structural relationship between the dialogue between the previous part of the sea god and the river god, and it is not very helpful to the expression of the whole theme, and it seems to be suspected of wandering.

The chapter emphasizes the complexity of knowing things, that is, the relativity of things themselves and the variability of cognitive processes, and points out the difficulty of cognition and the difficulty of accurate judgment. However, the article overemphasizes the uncertain factors of the change of things, fails to reveal the dialectical relationship between relative and absolute in the cognitive process, and easily leads to agnosticism, so in the end it can only be self-in-nature and return to inaction, which is of course negative.

【Original】

When the autumn water comes, the hundred rivers irrigate the river; the jing flow is so large that there is no debate between the two cliffs. So YanheBo was happy and proud, and took the beauty of the world as his own. Heading east along the river, as for the North Sea, looking east and not seeing the end of the water. So Yanhe Bo began to turn his face, looking at the ocean and sighing: "There is a wild language, 'Hear the Tao hundred, think that Mo Ji Ruo', I also say." And I have tasted the righteousness of the young zhongni and the righteousness of the light, and I have believed in the faith of the first; now I see the difficulty of the son, and I am not the door of the son, but I am gone, and I have long seen and laughed in the house of generosity. ”

Beihai Ruoyue said: "Jing Yu cannot speak to the sea and be confined to the void; the summer worm cannot speak to the ice person, and the time is also true; the Qushi cannot speak to the Taoist and be bound to the teaching." Now Er is out of the cliff, looking at the sea, it is known that Er is ugly, and Er will be able to talk to Yu Dali. The water under the heavens is greater than the sea, and all the rivers return to it, and they do not know when to stop and not to profit; the tail is discharged, and it is not known when it is not empty; the spring and autumn are unchanged, and the water and drought are unknown. The flow of this river cannot be measured. And I have not tasted this self-multiplicity, I think that I am more than the heavens and the earth and are breathed by yin and yang, I lie between heaven and earth, and I am like a small stone and a small tree in the mountains. Fang Cun saw less, and xi xi more! Counting the four seas between heaven and earth, is it not like the void in Ozawahu? Counting China in the sea, is it not like the rice in Okura? The number of trumpets is said to be ten thousand, and the people are in one place; the people are in Kyushu, the food of the grain, the passage of boats and carts, and the people are in one place; this is better than all things, not like the end of the horse? Where the five emperors are connected, the three kings are contentious, the benevolent people are worried, and the soldiers are hardworked, do this! Bo Yi's words are named, and Zhongni's words are bo, and this is more self-sufficient; is it not like Er's self-direction is more than water? ”

【Translation】

In autumn, flash floods come according to the season, and many large rivers flow into the Yellow River, and the river surface is wide and rough, and even cattle and horses cannot be distinguished between the two banks and the sandbars in the water. So the river god was happy and proud, thinking that all the good things in the world were gathered here. The river god followed the water to the east, to the north sea, facing the east, and could not see the end of the sea. So the river god changed his previous self-satisfied face, looked up at the sea god and sighed: "As the saying goes, 'After hearing hundreds of truths, I think that no one in the world can compare with myself', and it is a person like me." Moreover, I had heard that Kong Qiu knew too little and bo yi's high righteousness was not worthy of attention, and at first I couldn't believe it; now that I have seen with my own eyes that you are so vast and boundless, if I had not come to your door, it would have been really dangerous, and I would have been forever laughed at by people with extremely high cultivation. ”

The sea god said: "The frogs in the well cannot talk to them about the sea because they are limited by the living space; the insects in summer cannot talk to them about freezing because they are limited by the time of life; the land of the folk song cannot talk to them about the road, because of the bondage of education." Now that you have come out of the riverbank and seen the sea, and only then have you known your contempt, you will be able to participate in the talk of the Avenue. There is nothing bigger than the sea on the surface of the water under the heavens, and thousands of rivers flow back to the sea, and they do not know when they will stop but the sea will never overflow; the tail of the seabed will leak seawater, and it is not known when it will stop but the seawater has never decreased; whether it is spring or autumn, there will be no change, whether it is waterlogging or drought, there will be no awareness. This shows that the sea far exceeds the flow of the rivers and cannot be calculated in terms of quantity. But I have never been complacent because of this, thinking that I have inherited the form from heaven and earth and from yin and yang to the yuan, and I exist between heaven and earth, like a small stone, a small piece of wood, existing in a mountain. I think my existence is really small, where can I think I am satisfied and conceited? Think about it, the four seas exist between heaven and earth, just like the small inter-stone pores exist in Daze? Think about it again, the Central Plains exist within the four seas, is not it like fine chips and grains of rice exist in large granaries? The number of things is called ten thousand, and human beings are only one of all things; people gather in Kyushu, grain grows here, boats and cars pass here, and each person is only one of many people; a man is not like the end of a hair existing in the whole horse body than all things? What the five emperors continue to connect, what the three kings fight for, what the benevolent people worry about, and what the wise and talent worry about, all lie in this world! Bo Yi resigned to let it gain fame, and Kong Qiu talked about it and showed great knowledge, which is probably their complacency and pride; isn't it like your previous self-satisfaction when the river was rising? ”

He Bo yue: "But then I am big and the earth and the small hao, can I?" ”

Beihai Ruoyue: "No." The quantity is infinite, the time is endless, the division is impermanent, and there is no reason. It is therefore that the great knowledge is viewed from near and far, so it is small but not oligo, large and not much, the amount of knowledge is infinite, the evidence is now and now, so it is far away but not stuffy, it is not boring, it knows that the time is endless; it is aware of the surplus and the void, so it is gained but not happy, it is lost and not worried, and it is impermanent to know the impermanence of the division; it is clear and frank, so it is born without saying, it is not bad to die, and it is impossible to know the beginning of the end. What is known is not known to man; when he is born, it is not as good as when he is not born; and when he seeks poverty in the smallest and greatest, he is confused and unable to attain self-satisfaction. From this point of view, how can we know that the end of the Hao is enough to set the finest hints? How can we know that the heavens and the earth are poor enough to be great? ”

The river god said, "Well, then I regard heaven and earth as the largest, and the end of the hair as the smallest, can I?" ”

Poseidon replied, "No. The quantity of all things is inexhaustible, the passage of time is endless, there is no immutable routine in the endowments of gain and loss, and there is no definite cause for the end and beginning of things. Therefore, people with great wisdom observe things never limited to one corner, so small size is not regarded as less, and large size is not regarded as more, this is because the amount of things is inexhaustible; to verify and clearly observe various situations in the past and the present, so that the life is long but not tired, life is only in the near future but does not seek longevity, this is because it knows that the passage of time is endless; insight into the law of things has surplus and falsehood, so there is gain but not joy, loss and regret and sorrow, This is because there is no definite rule in knowing the merits of gain and loss; it is clear that there is a flat road between life and death, so that there will be no rejoicing in the world, and death will not be filled with misfortune, because knowing that the end and the beginning will not be set in stone. Calculating man's knowledge is far less than what he does not know, and his time of survival is far less than the time he has not been in the world; with extremely limited wisdom to explore the inexhaustible realm, so the heart is confused and must not be able to gain! From this point of view, how can we know that the end of the millihair can be judged to be the smallest limit? How do you know that heaven and earth can be regarded as the greatest realm? ”

He Bo said: "The speakers of the world know: 'The most invisible is the most formless, and the greatest is beyond its bounds.'" 'Is it faith?' ”

Beihai Ruoyue: "The husband is not exhausted in his self-careful observation, and the arrogant and detailed are unknown." Fu Jing, Small Micro Also; 垺, Great Yin Also; Therefore, it is different. There is also this trend. Those who are refined and coarse are also in the visible; those who are invisible, the number cannot be divided; the one who cannot be surrounded, the number cannot be poor. Those who can speak, the coarseness of things; those who can greet, the essence of things. Those who cannot be discussed by words and cannot be perceived by what they intend to be careless are not expected to be refined. It is for this reason that the actions of the adults do not harm others, and there is not much benevolence; they do not act for profit, they do not subordinate themselves; they do not fight for goods and wealth, and they do not give up much; they do not borrow from others, they do not eat much, they do not embezzle; they do not act in a special way, they do not distinguish between them; for the sake of following the crowd, they are not despicable, the lords of the world are not enough to persuade them, and they are not enough to be humiliated; they cannot be divided into those who know right from wrong, and they cannot be divided into small things. Wen Yue: 'The Tao does not smell, the most virtuous cannot be, and the adult has no self'. About a fraction to also. ”

The river god said: "People in the world always say: 'The smallest things have no form to find, and the greatest things cannot be limited.'" Is such a statement true and believable? ”

The sea god replied: "It is impossible to look at a huge thing from a small point of view, and it is impossible to be real from a huge point of view to look at a small thing." Fine, is the small of the small; large, is the large of the large; but although the size is different, each has its own appropriateness. This is the inherent situation of things. The so-called fine and coarse are limited to tangible things, and as for things without form, they cannot be dissected by the method of calculating quantities; and things that cannot be limited in scope are not precisely calculated by quantities. What can be talked about with words is the superficial external appearance of things; what can be preached with the mind is the delicate inner essence of things. What words cannot talk about, what the mind cannot convey, is not limited to the scope of fine and superficial. Therefore, the actions of the cultivated noble will not be out of harm to people, nor will they be appreciated for benevolence and favor; whatever they do is not for selfish gain, nor will they despise those who are engaged in doorkeeping errands and the like. He does not compete for any kind of property, nor does he push for modesty and resignation; he never relies on the strength of others, but he does not advocate self-sufficiency, and at the same time does not despise greed and filth; his actions are different from the worldly, but he does not advocate evil and obedience; his behavior follows ordinary people, and he does not use flattery and flattery as a lowly person; the so-called high-ranking officials in the world are not enough as exhortations, and torture and insults are not enough to be regarded as shame; the line between knowing right and wrong cannot be clearly demarcated, and it is also understood that it is impossible to establish a clear line between small and huge. I have heard people say: 'Those who can perceive the dao do not seek to be heard in the world, those who are noble in cultivation do not count gains and losses, and those who are pure and quiet can forget themselves'. This is the state of self-restraint to the point of being proportionate. ”

He Bo said: "If things are outside, if things are inside, evil is so evil that Ni Gui is lowly?" Evil to ni size? ”

Beihai Ruoyue: "From the Taoist point of view, there is no precious thing." From the point of view of things, it is self-noble and lowly. In the common sense, the noble and the lowly are not in themselves. In the view of difference, because it is large and large, then all things are not big; because it is small and small, then all things are not small; knowing the heavens and the earth is the rice, and knowing the end of the hao is the hill and the mountain, then the difference is . If you look at it as merit, because it has all, then there is nothing; because it has nothing and nothing, then everything is nothing; if you know the opposite of things and things and cannot be nothing, then the function is fixed. If you look at it with interest, because it is what it is, then all things are different; because it is not what it is, then all things are nothing; if it is not natural and different, it is interesting to. In the past, Yao and Shun let the emperor, zhi and the emperor, the tang and the martial strife and the king, and the white duke fought and perished. From this point of view, the etiquette of contending, the behavior of Yao and Jie, the noble and the lowly, can not be the usual. Liang Li can rush to the city, but can not suffocate the cave, and the speech is also special. Qi Ji and Hua Ji travel thousands of miles a day, and the rat catcher is not as good as the tanuki, and the words are also special. The owl picks fleas at night, chahao, and looks out of the sky without seeing the hill, and the speech is also special. Therefore, the master is nothing but nothing, the teacher rules without chaos? It is the truth of the unsolved earth, the love of all things. It is the heavens and the earth, the yin and the yang, and it is not feasible to be clear. But not to give up, not to be foolish is to blame! Emperor Special Zen, three generations of special succession. Those who go against their customs at the right time are called usurpers; those who go along with their customs at that time are called righteous disciples. Silent RiverBo! The door of the female evil and the noble, the small and big house! ”

The river god said, "Where does the appearance of such things, the inside of such things, distinguish between their nobility and inferiority?" And how to distinguish their size? ”

The sea god replied, "In the common sense of nature, there is no distinction between noble and inferior in all things. From the point of view of all things themselves, each is precious and other things are lowly. From a secular point of view, nobility is not in the things themselves. According to the difference between things, if you look at the large side of various objects, you will think that the object is large, then nothing is not big; if you look at the small side of various objects, you will think that the object is small, then nothing in all things is not small; knowing that although the heavens and the earth are larger than larger things, they are like small grains of rice, and knowing that the end of the hair is smaller than smaller things, it is like a tall hill, and the difference and quantity of all things can be seen very clearly. According to the function of things, if you observe the side of the object, you will think that you have such a function, then there is nothing in all things that does not have such a function; if you observe along the side that the object does not have, you will think that you do not have such a function, then nothing in all things has such a function; it can be known that the direction of the east and the west is opposite, but it cannot be lacking from each other, and the function and duty of things can be determined. From the perspective of people's tendency toward things, observing along the positive side of various things will be considered right, then nothing in all things is not right; observing along the negative side of various things will be considered wrong, then nothing is not wrong in all things; knowing that Tang Yao and Xia Jie both think that they are right and deny each other, and people's tendencies and persistence will be seen very clearly. At that time, Tang Yao and Yu Shunchan gave way to becoming emperors, zai zizhi and the king of Yan made the yan kingdom almost perish; shang tang and zhou wu kings both competed for the world and became emperors, and Bai Gongsheng competed for the throne but was killed. From this point of view, the etiquette of fighting and Zen concessions, the practices of Tang Yao and Xia Jie, and the practices of Both Ke and Xia Jie will vary from time to time, and they cannot be regarded as unchanging laws. The material of the beam can be used to attack the enemy city, but it cannot be used to block the cave, saying that the use of the artifact is different. Horses and colts gallop thousands of miles a day, but catching mice is not as good as wild cats and weasels, saying that the skills are different. Owls can catch small fleas at night and scrutinize the end of the hair, but they can't see the tall hills with their eyes wide open in the daytime. Therefore, how to only value the right side and ignore the wrong side, and value governance and ignore chaos? This is because the truth of natural existence and the reality of all things themselves are not understood. It's like valuing heaven and despising the earth, valuing yin and despising yang, and it is clear that it is not feasible. However, we still have to talk about it endlessly, either ignorance or deception! The Zen concessions of the ancient emperors were different, and the succession of the Xia, Shang, and Three Dynasties was also different. Those who do not conform to the times and who rebel against the world are called usurpers; those who conform to the times and conform to the world are called highly righteous. Silence down, River God! How can you understand the noble doorway and the flow of size between all things! ”

He Bo said, "But what do I care about?" Why not? I resign myself to the fun, I will not do it? ”

Beihai Ruoyue: "From the Taoist point of view, he is noble and what is lowly, it is said to be reversed; it is unrestrained and ambitious, and it is a big step with the Tao." What is less and how much is more, is to say xie shi; none of them walk, and the Tao is different. If there is a king in a country, its selfless virtue, if it is sacrificed, it is selflessly blessed; it is generalized as if it is infinite in all directions, and it has no domain. And cherish all things, which one inherits? It's a no-brainer. All things are together, which is shorter and longer? The Tao has no end, and things have death and life, and they do not come to fruition; one void and one fullness are not in their form. The year cannot be lifted, the time cannot be stopped; the news is rich and false, and the end has a beginning. It is the way of the great meaning of the language, and the truth of all things. The birth of things is also sudden, motionless and unchanging, and does not move at any time. What is it? Why not? Fugu will be self-contained".

The river god said, "If that's the case, what should I do?" And what should not be done? How will I resign or accept, settle for or abandon, and what will I do after all? ”

The sea god replied, "Observe from the point of view of the Tao what is noble and what is lowly, which can be called a cycle; there is no need to bind your mind and go against the Dao." What is less and what is more can be called succession; do not be paranoid about one aspect of things and not be consistent with the Tao. The dignified and majestic appearance is like the monarch of a country, and indeed there is no selfish favor; the self-congratulatory appearance is like the god of the land in the sacrifice, and indeed there is no selfish blessing; the vast and all-encompassing appearance seems to be accessible in all directions and infinite, and there is indeed no distinction between them; and who has the ability to possess and contain all things, who has specially borne or protected? This is called not being paranoid about any aspect of things. Everything in the universe is one and the same, who is superior and who is inferior? There is no end and beginning of the dao, but everything is dead and alive, so it is impossible to rely on temporary success. Sometimes empty and sometimes full, all things never cling to a constant form. Time never stops, fades, grows, enriches, and is empty, and the end of everything in the universe begins again. In this way, it is possible to talk about the principles of the Dao and comment on the truth of all things. The growth of all things is like a horse galloping like a carriage, and there is no movement that is not changing, and there is no moment that is not moving. What should be done? And what should not be done? Everything must change naturally! ”

He Bo said, "However, why is it more expensive than the Tao?" ”

Beihai Ruoyue said: "Those who know will be reasonable, those who are reasonable will be clear in power, and those who know power will not harm themselves with things." The most virtuous, fire can be hot, water can drown, cold and summer can be harmed, animals and beasts can be thieves. It is not that it is thin, it is better to be safe and secure, it is better to be happy than to be happy, and it is prudent to go, and it is not harmful to it. Therefore, the heavens are inside, people are outside, and virtue cares about the heavens. Knowing the deeds of heaven and man is based on heaven and placed; he bends and stretches, but on the contrary, he speaks to the extreme. ”

The river god said, "If this is the case, then why should we pay so much attention to the Dao?" ”

The sea god replied: "Those who understand the road must understand things, those who understand things must understand the strain, and those who understand the strain will certainly not damage themselves because of external objects." The flames of morally cultivated people cannot burn them, the flood cannot drown them, the cold and heat cannot disturb them, and the birds and beasts cannot harm them. It is not that they are spared by the intrusion of water, fire, cold and heat, and the harm of animals, but that they are aware of their safety, content with misfortune, cautious in their abandonment and pursuit, so that nothing can harm them. Therefore, it is said: "Nature is contained in the inside, man-made is revealed on the outside, and noble cultivation conforms to nature." Understand the behavior of man, based on the laws of nature, living in a self-satisfied environment, wandering, bending and stretching impermanence, and returning to the road of the road and can be talked about to the extreme. ”

"What is heaven?" What is a human being? ”

Beihai Ruoyue: "The four-legged ox and horse are called heaven; the head of a fallen horse and the nose of a cow are called people." Therefore, no one can destroy heaven, no one can destroy life for no reason, and no one can be martyred. To be careful and not to lose is the opposite. ”

The river god said, "What is natural?" What is man-made? ”

The sea god replied: "The cow and horse are born with four legs, which is called nature; using the horse network to wrap the horse's head and using the cow's nose to cross the cow's nose is called man-made." Therefore, do not use man-made to destroy nature, do not use intentional actions to destroy the nature of nature, and do not spare no effort to obtain a false name. Carefully clinging to the nature of nature without losing it is called returning to the true. ”

Pity the snake, pity the snake, pity the wind, pity the wind, pity the eyes.

"I walk with one foot, and I give nothing!" The messenger of the present son is full of feet, so why not? "Not really." To the one who doesn't see the spit? Spray is as big as a bead, small as a fog, and the number of miscellaneous ones is innumerable. Now I have the opportunity to move, and I don't know why. ”

The worm said of the serpent, "I have done with all my feet and not with the feet of the Son, so why not?" The snake said, "How can the movement of the Heavenly Chance be easy to be evil?" I'm safe with my feet! ”

The serpent said of the wind: "If you move my spine, it is similar." Imako rose from the North Sea, and entered the South China Sea, and it seems that there is nothing, why not? The wind said, "Yes." Yu Pengpeng rises from the North Sea and enters the South China Sea, but I am victorious over me, and I am also victorious over me. Although, the husband who folds the big wood and the big house, only I can also, so the small one is invincible. For the great victor, only the saints can do it."

The one-legged moth envies the multi-legged moth, the multi-legged moth envies the footless snake, the footless snake envies the invisible wind, the invisible wind envies the eyes that perceive the outside, and the eyes that perceive the outside envy the inner mind.

He said to the moth, "I jump on one foot, and no one has been easier than me." Now you use tens of thousands of feet to walk, what is it like? The worm said, "No." Didn't you see that spitting? Spit is as large as beads, small as droplets of fog, mixed with spit down can not be counted. Now I start my innate function and walk, but I don't know why I can do it. ”

The worm said to the snake, "Why is it that I walk with many feet than you do without feet?" The serpent said, "How can we act on our innate faculties change?" Where can I use my feet! ”

The serpent said to the wind, "I lifted my spine and waist and walked as if I were walking with feet." Now you are whirring up from the North Sea, and you are whirring to the South China Sea, but you have not left a trace of footwork, why is this? The wind said, "Yes, I came from the North Sea to the South China Sea." But people block me with their hands and I can't blow off my fingers, people kick me with their legs and feet and I can't blow off my legs and feet. Even so, breaking the tree and overturning the tall house is something that only I can do, and this is the small aspect of not seeking victory but seeking a great victory. To win big victories, only a saint can do it. ”

Confucius traveled in Kuang, the Song people surrounded the number of coins, and the string song did not hesitate. Zi Lu entered the meeting, and said: "He Fuzi's entertainment also?" Confucius said, "Come, my daughter!" I have been poor for a long time, and I will not avoid it, and my fate will be also fate; I will seek to pass it for a long time, but I will not be able to do so, and I will not be able to do so. When Yao and Shun are infinitely people in the world, they are not aware of it; when there is no one in the world, they are not ignorant and lost. The timing is opportune. Fu Shui Xing does not avoid the dragon, and the fisherman's courage is also. Chocobo does not shy away from the tiger, and the hunter's courage is also. The white blade is handed over to the front, and the dead are regarded as if they were alive, and the courage of the martyrs is also. Those who know the poor have a destiny, those who know the common, those who are not afraid in the face of great difficulties, and the courage of the saints. By, by, by! My life is in control! ”

Without geometry, the one who will enter will be resigned: "I thought that the Yang Tiger was also, so I surrounded it; now it is not also, please resign and retreat." ”

Confucius traveled around Kuangdi, and the Defenders surrounded him layer by layer, but Confucius continued to play the piano and recite. Zi Lu went inside to see Confucius and said, "Why is sir so happy?" Confucius said, "Come, I tell you!" I have been violating my taboos and embarrassing plugs for a long time, but I can never be exempted, this is fate. I have been seeking access for a long time, but I have never been able to achieve it, and this is luck. In the time of Yao and Shun, there was not a single troubled person in the world, not because they were all superintelligent; in the era of Yao and Shun, there was not a single person in the world who was well-connected, not because they were all lowly intelligent. It's all due to luck. It is the bravery of the fisherman who moves in the water but does not hide from the dragon; it is the bravery of the hunter who moves on land without hiding from the rhinoceros and tiger; the bravery of the brave man whose swords are staggered in front of his eyes and see death as if he were alive. Knowing that difficulties are predestined, knowing that smooth access is caused by luck, and facing great difficulties without fear, this is the bravery of saints. Zhongyu, you still have to deal with it safely! I was destined to be restrained!" ”

Not long after, the general with the soldiers and soldiers walked in and said apologetically: "Everyone regards you as a Yanghu, so they have surrounded you; now that we know that you are not a Yanghu, please let me apologize to you and withdraw the troops." ”

Gongsun Long asked Yu Wei Muyue: "Long Shao learned the way of the first king, long and clear and righteous deeds; the contract is different, away from the white; but otherwise, can not; the knowledge of the hundred families, the argument of the poor; I think I have reached the best." When I heard Zhuangzi's words, I was confused. I don't know what to do with it? Knowing the Buddha and? Imago has no choice but to ask for his side."

Gongzi Mu took a big breath and looked up at the sky and smiled: "Zi Du doesn't hear about Fu Qijing's mole?" The Turtle of the East Sea: 'I am happy with! Jumping beams above the well, into the cliff of the lack of rest; to the water, to the armpits to hold the yi, the mud is not enough to extinguish the feet; also the crab, crab and kedou, Mo Wu can also! And the husband is good at the water of a ravine, and the joy of crossing the well is also the end. Master Xi comes to see from time to time? The turtle of the East Sea did not enter with its left foot, but its right knee was already in, so it patrolled and told the sea: "The distance of a thousand miles is not enough to lift its size; the height of a thousand is not enough to be extremely deep." At the time of Yu, there were nine scribbles in ten years, and the water was added to the benefit; at the time of the soup, there were seven droughts in eight years, and the cliff was not damaged. The husband does not move for a long time, not with many advances and retreats, this is also the great joy of the East Sea. So the well heard it, and was shocked, and the rules and regulations were self-defeating. And the husband knows that he does not know right from wrong, and he still wants to look at Zhuangzi's words, and he is still making the mosquito bear the mountain, and the merchant worm Chi River will not be able to do it! And the husband knows that he does not know the wonderful words of the theory, and the one who benefits from the moment is not the same as the well. And the other side stomped on the Yellow Spring and ascended to the emperor, there was no south and no north, and the four solutions were suddenly solved, and they fell into the unpredictable; there was no east and no west, starting from the Xuan Meditation, but instead of the Chase. The Son is a rule, but he asks for it to observe, and asks for it to argue, is it to look directly at the heavens with a pipe, and to point to the earth with a cone, is it not small? Son to go! And Zi Du did not hear of fu Shou Ling Yu Zi's learning in Handan and? Without the power of the country, and without his own deeds, he crawled straight to his ears. If the present son does not go, he will forget the cause of the son and the karma of the lost son. ”

Gongsun Long's mouth was not closed, and his tongue was lifted but not lowered, but he fled away.

Gongsun Long asked Wei Mu, "When I was young, I studied the ideas of the ancient Saint Kings, and when I grew up, I understood the behavior of benevolence and righteousness; I was able to merge the differences and the sameness of things into one, and to separate the texture of an object from the whiteness of color; I was able to say that what was wrong was right, and what should not be recognized was appropriate; I was able to confuse the hundred wise men, and I was able to make many eloquent words and reasons poor: I thought I was the most proficient." Now that I have listened to Zhuangzi's words, I feel very dazed. I wonder if my arguments are inferior to his, or if my knowledge is inferior to his? Now I have no way to open my mouth anymore and take the liberty of asking you for advice. ”

Wei Mu sighed deeply against a few cases, then looked up at the sky and smiled, "Haven't you ever heard of the frog in that shallow well?" The well frog said to the turtle in the East Sea, 'I am so happy!' I jumped and played on the railing of the wellhead, and when I entered the well, I rested where the bricks on the well wall were broken. Jump into the water and the water from the well floods into my armpits and lift my chin, stepping into the mud and the muddy water covers the instep of my feet, looking back at the red worms, crabs and tadpoles in the water, no one can be as happy as I am! Besides, the joy of occupying a pit of water and entrenching a shallow well is also extremely satisfactory. Why don't you come to the well at any time to see it? The Turtle of the East Sea had not yet been able to step into the shallow well with its left foot, and its right knee had already been tripped. So after hesitating for a while, he stepped back on his feet and told the frog of the shallow well about the situation of the sea, saying, 'A thousand miles is far away, not enough to describe its greatness; the height of a thousand is not enough to explore its depth.' In the xia yu era, there were nine years of waterlogging in ten years, and the sea water did not increase as a result; in the eight years of the Shang Tang era, there were seven years of drought, and the water level on the shore did not fall as a result. Not changing because of the shortness and longevity of time, not increasing or decreasing because of the amount of rain, this is the greatest happiness of the East Sea. The Frog of Asai listened to this, panicked and confused. Besides, your Gongsun Long's intelligence is not enough to know the realm of right and wrong, but you still want to see Zhuangzi's words, which is like driving mosquitoes to carry mountains on their backs, and driving horse bugs to run in the river, which must be incompetent. And isn't it like a frog in a shallow well that your intellect is not enough to understand the most subtle words to cater to those momentary victories? Moreover, Zhuangzi's thought advocated that the Yellow Spring was descending into the heavens, no matter north or south, it was scattered and unhindered, and the deep silence could not be detected; no matter what it was, it began in the deep and mysterious realm and returned to the vast and accessible realm. Isn't it too small that you use a shallow method of inspection to explore its mysteries and use argumentative words to seek its true meaning, which is nothing more than using a bamboo pipe to peek into the high sky and using an awl to measure the thick earth? You better go! And haven't you ever heard of the boy from the Shouling Tomb of the Yan Kingdom going to Handan in the Zhao Kingdom to learn how to walk? Unable to learn Zhao Guo's skills, he lost his original skills, and finally had to crawl back. If you don't leave me as soon as possible, you will forget your original skills, and you will lose your original studies. ”

Gongsun Long listened to this and opened his mouth wide but could not close it, and his tongue was raised high but could not be put down, so he quickly fled.

Zhuangzi fished in Pushui, and the King of Chu made the two doctors go first, saying, "May you be tired in the territory!" ”

Zhuangzi ignored the pole and said, "I heard that there is a divine turtle in Chu, who has died for three thousand years, and the king is above the temple where the scarf is hidden." This turtle, would rather die than leave a bone? Would you rather be born and trail your tail in Tu Zhonghu? The Second Doctor said, "Ning sheng and trailing the tail in the middle." Zhuang Zi said, "Towards the end, I will trail my tail in the paint." ”

Zhuangzi was fishing by the Pu River, and the King of Chu sent two ministers to greet him first, saying, "The King of Chu is willing to entrust domestic affairs to you and tire you out." ”

Zhuangzi took the fishing rod in his hand and said without replying: "I heard that there is a god turtle in the Chu Kingdom, which has been dead for three thousand years, and the King of Chu holds it in a bamboo box, covers it with a scarf ornament, and treasures it in the ZongMiao Temple." Would this turtle prefer to die in order to show honor in order to leave a skeleton, or would it prefer to live and drag its tail in the muddy water? The two ministers said: "I would rather live in muddy water with my tail in tow." Zhuangzi said, "Let's go!" I will still live in muddy water with my tail in tow. ”

Huizi Xiangliang, Zhuangzi to see it. Or Huizi said: "Zhuangzi came, and wanted to replace him." So Keiko was afraid and searched the middle of the country for three days and three nights.

Zhuangzi looked forward to seeing it, and said: "There is a bird in the south, and its name is 鹓. Fu Dui, originating in the South China Sea and flying in the North Sea; non-sycamores do not stop, non-practice does not eat, non-Liquan does not drink. So the bird got rotten rats, and the birds passed, and looked up and said: 'D'! Does the son want to scare me with the kingdom of the son? ”

Keiko was serving as prime minister in the Liang Kingdom, and Zhuangzi went to visit him. Someone said to Keiko, "Zhuangzi came to Liangguo to replace you as prime minister." So Keiko panicked and searched for Zhuangzi in the capital for three days and three nights.

Zhuangzi went to see Keiko and said, "There is a bird in the south whose name is Osprey, do you know?" Flying from the South China Sea to the North Sea, it will not stop without the plane tree, it will not eat without the fruit of bamboo, it will not drink without the luscious spring water. Just then a harrier hawk found a rotting mouse, and the harrier happened to fly through the air, and the harrier looked up at the harrier and let out an angry voice: 'D'! Now do you also want to use your Liang Guo to anger me? ”

Zhuangzi and Keiko swim above Haoliang. Zhuang Zi said: "The fish swim calmly, is it the pleasure of the fish?" Keiko said, "Zi non-fish, the joy of the fish?" Zhuang Zi said: "The son is not me, do you know that I do not know the joy of fish?" Hui Zi said, "I am not a son, I do not know the son, the son is not a fish, the son does not know the joy of the fish, all." Zhuang Zi said, "Please follow the basics." The son of the 'Ru'an ZhiyuLe' cloud, knowing that I know it, asked me. I know the Hao Shang also. ”

Zhuangzi and Keiko play together on the bridge of Haoshui. Zhuangzi said: "How leisurely the white fish swim, this is the happiness of the fish." Keiko said, "You are not a fish, how do you know the happiness of a fish?" Zhuangzi said, "You are not me, how do you know that I do not know the happiness of fish?" Keiko said, "I am not you, of course I don't know you; you are not a fish, you don't know the happiness of fish, it is completely certain." Zhuangzi said, "Let's follow the previous words." What you just said, 'How do you know the happiness of fish', is to ask me when you already know that I know the happiness of fish, and I know that fish are happy on the bridge of haoshui. ”