---
title: "Liezi 列子 – Vol. 2 | Daozang"
url: "https://daozang.app/en/text/KR5c0124/juan/2/"
canonical: "https://daozang.app/en/text/KR5c0124/juan/2/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《列子》Vol. 2

Dongshen 洞神部 · Vol. 2 / 8 · 12,597 characters

另有[张湛注本](https://daozang.app/text/KR5c0125/)（四库全书本）。

## Vol. 2 / 8

黃帝第二黃帝即位十有五年，喜天下之戴己，養正命，娛耳目，供鼻口，焦然肌色皯黣，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，焦然肌色皯黣，昏然五情爽惑。黃帝乃喟然讚曰：「朕之過淫矣。養一己其患如此，治萬物其患如此。」於是放萬機，舍宮寢，去直侍，徹鐘懸，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，遊於華胥氏之國。華胥氏之國在弇州之西、台州之北，不知斯齊國幾千萬里；蓋非舟車足力之所及，神游而已。其國无師長，自然而已。其民无嗜慾，自然而已。不知樂生，不知惡死，故无夭殤；不知親己，不知踈物，

**Interpretation**

After fifteen years on the throne, the Yellow Emperor saw that all the people revered him and began indulging in pleasure. He meticulously cared for his body, immersed himself in sensual delights, and pursued lavish food and drink. Yet instead of thriving, his complexion turned sallow and haggard, his spirit grew absent-minded, and his emotions—joy, anger, sorrow, and happiness—became chaotic and disordered.

Another fifteen years passed, and the Yellow Emperor grew troubled by the poor governance of his kingdom. He exhausted his wisdom and intellect, straining every effort to manage his people, yet his face remained withered, his spirit listless, and his emotional balance disturbed.

The Yellow Emperor lamented, "My faults are grave indeed! Indulgence harms the body, yet exhausting myself in ruling the state also damages my health." So he set aside state affairs, left his palace, dismissed his guards, abolished music and dance, and reduced his meals, retreating alone to a secluded residence. There, he purified his heart and restrained his desires, withdrawing his form and spirit for three full months without attending to court matters.

One day, while sleeping in the daytime, the Yellow Emperor dreamed of traveling to the Land of Huaxu (a legendary utopia). This land lay west of Yanzhou and north of Taizhou, countless thousands of miles from the Central Plains—unreachable by chariot, boat, or foot, accessible only through spiritual wandering.

In the Land of Huaxu, there were no rulers, and everything followed its natural course. The people had no greed, living entirely in accordance with their innate nature. They neither clung to life nor feared death, so none died young; they neither favored themselves nor distanced themselves from external things, existing in perfect harmony with all beings.

故无愛憎；不知背逆，不知向順，故无利害：都无所愛憎，都无所畏忌。入水不溺，入火不熱。斫撻无傷痛，指擿无痟癢。乘空如履實，寢虛若處床。雲霧不硋其視，雷霆不亂其聽，美惡不滑其心，山谷不躓其步，神行而已。黃帝既寤，怡然自得，召天老、力牧、太山稽，告之，曰：「朕閒居三月，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，

**Interpretation**

The Liezi passage depicts the Daoist ideal of the perfected person (zhiren) and the story of the Yellow Emperor's enlightenment:

Those who have truly attained the Dao (the Way) harbor no preferences or aversions in their hearts, thus transcending all attachment to opposition or compliance. Having risen above considerations of gain and loss, they achieve complete freedom from love and hate, fear and anxiety. In this state, they can enter water without drowning, walk through fire without burning, remain unharmed by sword cuts or whip lashes, and feel no pain from finger prods or insect bites.

They tread upon empty air as if walking on solid ground and rest in the void as comfortably as in bed. Clouds and mist cannot obscure their vision, thunder cannot disturb their hearing, beauty and ugliness cannot sway their minds, and mountain valleys cannot hinder their steps—for they have attained the state of "spirit walking" (shenxing, referring to the freedom of consciousness transcending physical form).

After three months of purification rituals (zhaijie, the Daoist practice of physical and mental cleansing before cultivation), the Yellow Emperor attained enlightenment in a dream and summoned his ministers, saying: "I have finally realized that the supreme Dao cannot be sought through ordinary means." Though he grasped the truth, he found it impossible to convey through words.

Twenty-eight years later, his kingdom became as harmonious as the legendary land of Huaxushi (an ideal state governed through wuwei, non-action). After the Yellow Emperor's ascension to immortality, the people mourned him continuously for over two hundred years.

Another account describes divine beings dwelling on Mount Liegushé (a mythical mountain inhabited by immortals). These sages inhale wind and drink dew without consuming earthly grains, their minds as serene as deep pools.

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；不聚不歛，而己无愆。陰陽常調，日月常明，四時常若，風雨常均，字育常時，年穀常豐；而土无札傷，人无夭惡，物无疵厲，鬼无靈響焉。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：「曩章戴有請於子，子不我告，固有憾於子。今復脫然，是以又來。」列子曰：「曩吾以汝為達，今汝之鄙至此乎？

**Interpretation**

This passage from the *Liezi* presents two ideal states of being and a dialogue between master and disciple.

The first part describes the state of one who has attained the Dao (the Way): Outwardly, they appear as pure as an unmarried maiden, neither deliberately drawing close to others nor keeping them at a distance. Even immortals and sages willingly serve as their subordinates. They neither fear nor anger, yet the honest and sincere naturally devote themselves to them. They bestow no favors, yet all things flourish in abundance; they accumulate no wealth, yet they themselves remain free from fault.

The second part depicts an ideal world: Yin and Yang are forever in harmony, the sun and moon forever bright, the four seasons forever orderly, wind and rain forever balanced. All things grow in their proper time, and the harvest is forever abundant. The land knows no calamities, humans do not die young, all beings are without flaw, and even ghosts and spirits cause no mischief.

The third part recounts the story of Liezi (a key Daoist figure) and his disciple Yin Sheng. Liezi studied under Lao Shangshi and befriended Bo Gaozi, and after mastering their teachings, he could ride the wind home. Hearing of this, Yin Sheng followed Liezi to learn from him, not returning home for months. Yet each time he asked to be taught the methods of the Dao, he was refused. Frustrated, Yin Sheng angrily requested to leave—and Liezi did not stop him.

Months later, Yin Sheng returned. Liezi asked why he kept coming and going. Yin Sheng admitted that he had been resentful after being denied instruction, but now that his mind was settled, he had come back. Liezi sighed, saying he had thought Yin Sheng was enlightened, but now saw how shallow he truly was. This exchange illustrates the Daoist emphasis on the rigorous refinement of a seeker’s inner disposition.

姬！將告汝所學於夫子者矣。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，庚无是非；從口之所言，庚无利害，夫子始一引吾並席而坐。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，无不同也。心凝形釋，骨肉都融；不覺形之所倚，足之所履，隨風東西，猶木葉幹殼。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。

**Interpretation**

Let me share my experience of studying under the Master (referring to a Daoist teacher). During the first three years of following the Master and interacting with fellow disciples, I dared not distinguish right from wrong in my heart nor speak of gain and loss with my mouth. Only through such restraint did I barely earn a sidelong glance of approval from the Master.

By the fifth year, I began to naturally contemplate matters of right and wrong and discuss advantages and disadvantages. It was then that the Master first smiled at me. In the seventh year, whether in thought or speech, I no longer clung to distinctions between right and wrong, gain and loss—only then did the Master permit me to sit beside him.

After nine years, my thoughts and actions completely transcended dualistic oppositions of right and wrong, advantage and disadvantage. I could no longer discern whether my views were correct or others' positions were good. I even forgot the Master was my teacher and fellow disciples were my peers—this marked the attainment of higher internal and external cultivation.

At this stage, the boundaries of sensory perception completely dissolved: my eyes could hear like ears, my ears could smell like a nose—all senses became one unified function. With spirit intensely concentrated and body fully relaxed, it felt as though my bones and flesh had melted away. Unaware of physical form, I couldn't tell whether my feet trod upon wind or wind carried me, like a dancing leaf or empty husk completely merging with nature.

Yet you, having just begun studying, repeatedly show signs of discontent. In your current state, even your Qi cannot flow smoothly, and the earth itself would struggle to bear you. How far you remain from the state of "treading emptiness and riding wind" (referring to Daoist flight techniques)! Upon hearing this, Yin Sheng was overcome with shame, not daring even to breathe, and remained silent for a long while.

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。請問何以至於此？」關尹曰：「是純氣之守也，非智巧果敢之列。姬，魚語汝：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，而止乎无所化。夫得是而窮之者，物焉得而止焉？彼將處乎不深之度，而藏乎无端之紀，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，其神无郤，物奚自入焉？夫醉者之墜於車也，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。彼得全於酒而猶若是，而況得全於天乎？聖人藏於天，故物莫之能傷也。」

**Interpretation**

Liezi asked Guan Yin (a Daoist figure), "Those perfected persons who have attained the Dao can submerge in water without drowning, tread on fire without burning, and walk among all things without fear. How do they achieve such states?"

Guan Yin replied, "This is because they maintain the purity of their primordial Qi (original vital energy), not through cleverness or brute force. Let me illustrate with fish as an example: All things with form, sound, and color are concrete phenomena. Why do phenomena differ? They are merely superficial appearances."

"Those who truly attain the Dao reach the realm of formlessness, abiding in the unchanging ground. One who comprehends and fully embodies this principle—how could external things disturb him? He dwells in perfect balance, neither too deep nor too shallow, concealed within beginningless and endless eternity, roaming the source where all things arise and perish."

"Such a person maintains singular purity of mind, nurtures primordial Qi, preserves inner De (Virtue), and communes with the creative Dao. His heavenly nature remains wholly intact, his Shen (spirit) without gaps—how could external things penetrate him?"

Guan Yin further illustrated with drunkards: "When a drunkard falls from a carriage, even if injured, it won't be severe. Though his bones are like others', the degree of harm differs because his spirit remains whole. Riding, he knows no fear; falling, he feels no panic. Neither fear of life nor death enters his heart, hence he meets accidents without terror. If mere drunkenness can maintain this state, how much more so for one preserved by heavenly Dao? The sage conceals himself within the Dao's workings, therefore nothing in creation can harm him."

(Supplementary note: This passage elucidates the Daoist cultivation state of "guarding Qi and preserving spirit," suggesting that maintaining spiritual wholeness undisturbed by externals leads to transcendent freedom. "Guarding pure Qi" refers to preserving the pristine state of primordial Qi, a key aim in Daoist practice.)

列禦寇為伯昏无人射，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。伯昏无人曰：「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？」於是无人遂登高山、履危石，臨百仞之淵，背逡巡，足二分垂在外，揖禦寇而進之。禦寇伏地，汗流至踵。伯昏无人曰：「夫至人者，上闚青天，下潛黃泉，揮斥八極，神氣不變。今汝怵然有恂目之志，爾於中也殆矣夫！」范氏有子曰子華，善養私名，舉國服之；有寵於晉君，不仕而居三卿之右。目所偏視，晉國爵之；口所偏肥，晉國黜之。

**Interpretation**

Lie Yukou (a Daoist figure) was demonstrating his archery skills to Bohun Wuren (a Daoist master). He drew his bow to its fullest extent, balanced a cup of water on his elbow, and shot arrows in rapid succession—as soon as one arrow left the string, the next was already nocked. Throughout this display, he remained as still as a wooden statue.

Bohun Wuren, however, remarked, "This is merely the skill of shooting for the sake of shooting, not yet the realm of *non-shooting shooting* (the highest state of archery). How about we climb a high mountain, stand on a precarious rock by the cliff’s edge, with a sheer drop of a hundred feet below? Could you still shoot like this then?"

True to his word, Bohun Wuren led him up the mountain, stood on the jutting rock, and stepped backward until his heels hung over the abyss. Calmly, he bowed to Lie Yukou and invited him to shoot. Terrified, Lie Yukou collapsed to the ground, sweat pouring down to his heels.

Bohun Wuren said, "A true master of the *Dao* can observe celestial phenomena above and explore the underworld below. His spirit (*Shen*) reaches all directions, yet his composure never wavers. Now, you’re so frightened you can’t even open your eyes—this shows how far you still are from true inner cultivation!"

In the Fan family, there was a man named Zihua who excelled at cultivating his reputation, earning the admiration of the entire state. Though he held no official position, he enjoyed the favor of the ruler of Jin, surpassing even the three high ministers in influence. A mere glance from him could secure someone a noble rank in Jin, while a word of disapproval could see them dismissed from court.

游其庭者侔於朝。子華使其俠客以智鄙相攻，彊弱相凌。雖傷破於前，不用介意。終日夜以此為戲樂，國殆成俗。禾生、子伯，范氏之上客也，出行，經坰外，宿於田更商丘開之舍。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。商丘開先窘於飢寒，潛於牖北聽之。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，攩㧙挨抌，亡所不為。商丘開常无慍容，而諸客之技單，憊於戲笑。遂與商丘開俱乘高臺，於眾中漫言曰：「有能自投下者賞百金。」眾皆競應。商丘開以為信然，

**Interpretation**

Zihua, a powerful and influential man, kept a bustling residence, with visitors arriving in numbers like officials attending court. He maintained a group of retainers and often set them to pit their wits and strength against one another: the clever would humiliate the foolish, and the strong would bully the weak. Even when someone was injured and bleeding on the spot, no one paid it any mind. They amused themselves this way day and night, until it had nearly become the custom throughout the country.

Hesheng and Zibo were retainers of the Fan family. Once, while traveling through the countryside, they sought lodging at the home of Shangqiu Kai, an old farmer. In the middle of the night, the two discussed Zihua’s power: he could make the living die and the dead live; he could make the rich poor and the poor rich. Shangqiu Kai was then suffering from hunger and cold, and he secretly overheard them beneath the window.

The next day, Shangqiu Kai borrowed some grain, shouldered a basket, and went to Zihua’s residence. Zihua’s retainers were sons of eminent families. They wore white silk robes, rode in splendid carriages, and strutted about as they walked. Seeing Shangqiu Kai’s frail old age, dark skin, and tattered clothes, they all looked at him with contempt.

The retainers began finding all sorts of ways to torment him, shoving and beating him and playing one prank after another. Shangqiu Kai remained completely unruffled, which soon made his tormentors lose interest. Later, they led him up onto a high platform and announced in front of everyone, “Whoever dares to jump down from here will receive a hundred taels of gold!” The other retainers only pretended to vie for the prize. Shangqiu Kai alone took them at their word.

(Note: This story illustrates the Daoist idea of “great wisdom appearing foolish.” Shangqiu Kai seems dull-witted, but is in fact guileless. The passage that follows will reveal how his freedom from distracting thoughts enables him to perform wonders, echoing the spiritual state of “the Way of utmost sincerity” in the Liezi.)

遂先投下，形若飛鳥，揚於地，𩨒骨无䃣。范氏之黨以為偶然，未詎怪也。因復指河曲之淫隅曰：「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：「若能入火取錦者，從所得多少賞若。」商丘開往无難色，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，亦不知其所以。雖然，有一於此，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。吾誠之无二心，故不遠而來。

**Interpretation**

(Shang Qiu Kai) leapt from the high place without hesitation, his body descending as lightly as a bird in flight—not a single bone was broken. The retainers of the Fan clan dismissed this as mere coincidence, paying it little mind. Then someone pointed to the deep waters of the river bend and said, "There are precious pearls down there—dive in and retrieve them." Immediately, Shang Qiu Kai plunged into the water and indeed retrieved the pearls.

The crowd began to marvel at this. Only then did Zihua (the head of the Fan clan) grant Shang Qiu Kai the privilege of wearing silk and eating fine meats. Not long after, a fire suddenly broke out in the Fan clan’s storeroom. Zihua declared, "Whoever dares to rush into the flames to save the brocades will be rewarded according to the amount they retrieve." Without the slightest hesitation, Shang Qiu Kai charged into the inferno, moving back and forth unscathed—his clothes untouched by soot, his body unharmed by the flames.

At this, the Fan clan’s retainers finally believed that he truly possessed the Dao’s power (De) and collectively apologized: "We did not realize you were a man of the Dao (Dao) and deceived you, nor did we recognize you as a divine being and insulted you. Please regard us as fools, deaf, and blind. May we ask what method of cultivation you practice?"

Shang Qiu Kai replied, "I know nothing of any Daoist arts. Even I don’t understand why these things happened. But I can tell you my thoughts: When your two retainers stayed at my home, they extolled the power of the Fan clan to the skies, claiming you could make the living die and the dead live, the rich become poor and the poor rich. I believed every word, so I came here without hesitation."

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、橫六合而无逆者，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！」周宣王之牧正有役人梁鴦者，能養野禽獸，委食於園庭之內，雖虎狼鵰鶚之類，无不柔馴者。雄雌在前，

**Interpretation**

The Liezi passage recounts several stories illustrating the principle of "utmost sincerity moving all things":

Originally, there was a man who completely believed his companion's words. With wholehearted devotion, he acted upon them without regard for personal safety, maintaining only pure faith in his heart. In this state, external things could not harm him.

Later, when he discovered his companion had deceived him, his mind became filled with suspicion and his demeanor turned tense and guarded. Recalling his previous daring exploits, he trembled with fear and dared no longer approach dangers like fire or water.

From then on, when disciples of the Fan family encountered beggars or animal doctors on the road, they no longer dared to treat them with contempt or insult. They would invariably dismount from their carriages to pay respects. Confucius's disciple Zaiwo reported this incident to Confucius.

Confucius said: "Those with utmost sincerity can influence all things. Their genuine hearts can move heaven, earth, and spirits, connecting all directions without obstruction—how much more can they safely pass through danger or traverse fire and water? When Shang Qiu Kai believed in falsehoods, he still remained unharmed—how much more when both parties act with sincerity? Remember this principle well!"

The text then recounts another story from King Xuan of Zhou's reign about a beast-tamer named Liang Yang. Skilled in handling fierce birds and wild animals, he fed them in the royal gardens, taming even the most ferocious creatures like tigers, wolves, eagles, and ospreys. Male and female beasts alike became docile in his presence.

孳尾成群，異類雜居，不相搏噬也。王慮其術終於其身，令毛丘園傳之。梁鴦曰：「鴦、賤役也，何術以告爾？懼王之謂隱於爾也，旦一言我養虎之法。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；故其殺之者，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。今吾心无逆順者也，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，不願深山幽谷，理使然也。」

**Interpretation**

This passage describes the scene where Liang Yang, an ancient animal trainer, imparts his method of tiger rearing. Various animals lived together in groups, with different species mingling harmoniously without biting or fighting.

King Xuan of Zhou, fearing this skill might be lost, sent Mao Qiuyuan to learn it. Liang Yang humbly replied, "I am but a lowly animal keeper—what skill do I have to teach? Yet, lest the king accuse me of withholding knowledge, let me explain my approach to raising tigers. If you comply with them, they are pleased; if you oppose them, they grow angry—this is the nature of all creatures with blood and qi (vital energy). But joy and rage do not arise without cause—they emerge only when provoked."

The specific method for rearing tigers is as follows: when feeding them, never offer live prey, lest the act of killing awaken their ferocity; nor give them whole animals, lest tearing the prey apart incite their wrath. One must gauge their hunger and fullness, guiding their irritable nature. Though tigers and humans are of different kinds, tigers will still favor their keeper if their nature is respected. Those harmed by tigers are always those who oppose them.

Liang Yang continued, "How would I dare deliberately provoke a tiger to anger? Yet neither do I blindly indulge it to keep it pleased. For excessive joy inevitably turns to rage, and subsided rage often reverts to delight—both extremes stray from the Middle Way. Now, in my mind, there is no distinction between opposition or compliance, so birds and beasts regard me as one of their own. Thus, the animals that roam my garden do not long for lofty mountains or vast marshes; those resting in my courtyard do not yearn for deep forests or secluded valleys. This is the principle of following nature."

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：「𧮒！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，視舟之覆猶其車卻也。覆卻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。其巧一也，而有所矜則重外也。凡重外者拙內。」「孔子觀於呂梁，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，使弟子並流而承之。

**Interpretation**

Yan Hui, a disciple of Confucius, once asked his teacher: "When I crossed the deep abyss called Shang Shen, I witnessed a ferryman whose boat-handling skills were divinely skillful. I asked him, 'Can this skill of rowing be learned?' He replied, 'It can. Those who can swim may be taught, while proficient swimmers can master it quickly. As for those capable of diving underwater, they could handle a boat immediately even if they'd never seen one before.' When I pressed further, he remained silent. Master, what is the principle behind this?"

Confucius responded: "Alas! We've been studying the surface of words without grasping their essence. Those who can swim may be taught because they don't fear water; proficient swimmers learn quickly because they've completely forgotten water's existence. As for the divers who handle boats effortlessly without prior experience, they perceive the abyss as level ground and view a capsized boat as merely a carriage backing up."

"Such men remain utterly composed when facing all manner of dangers, their inner state completely undisturbed. Is there anything such people wouldn't accomplish with ease? When gambling with pottery shards, one's movements are deft; with silver hooks, hesitation appears; with gold at stake, the mind becomes confused. The skill remains identical, yet external concerns make one value material things. Whoever values external objects inwardly becomes clumsy."

When Confucius observed the waterfalls at Lüliang, he saw cascades plunging thirty ren (about 70 meters) from cliffs, their spray reaching thirty li (15 kilometers), so terrifying that even giant turtles and crocodiles dared not approach. Yet there was a man swimming joyfully in the torrents. At first suspecting him to be suffering and suicidal, Confucius ordered his disciples to follow the current to rescue him.

數百步而出，被髮行歌，而游於棠行。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，使弟子並流將承子。子出而被髮行歌，吾以子為鬼也。察子，則人也。請問蹈水有道乎？」曰：「亡，吾无道。吾始乎故，長乎性，成乎命，與齎俱入，與汩偕出。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：「吾生於陵而安於陵，故也；長於水而安於水，性也；不知吾所以然而然，命也。」仲尼適楚，出於林中，見痀僂者承蜩，猶掇之也。仲尼曰：「子巧乎！有道邪？」曰：「我有道也。

**Interpretation**

A man leaped from the Lüliang Waterfall, which was dozens of zhang high (approximately 54 meters), swam hundreds of paces downstream, and emerged from the water, strolling along with his hair loose while singing. Confucius hurried after him and asked, "The Lüliang Waterfall is thirty ren high, with raging currents and churning foam stretching thirty li—even giant turtles and crocodiles cannot swim through it. Yet I just saw you plunge into the torrent. At first, I thought you were suffering and seeking death, so I quickly sent my disciples along the riverbank to prepare to rescue you. But then you climbed ashore, singing with your hair unbound, and I nearly mistook you for a ghost. Upon closer inspection, I realized you were alive. May I ask what secret technique you use for swimming?"

The man replied, "There is no secret. I simply follow my innate nature as it develops, until I reach a state of complete naturalness. I sink with the whirlpools and rise with the surges, wholly yielding to the water's flow without forcing anything—that is my method." Confucius pressed further, "What do you mean by 'following innate nature as it develops'?" The man explained, "Born among hills, I became accustomed to hills (living environment); raised by the water, I adapted to its nature (natural disposition). Without deliberate striving, I attained this state (destined by fate)."

Later, when Confucius traveled to the state of Chu, he saw a hunchbacked old man catching cicadas (using a bamboo pole smeared with glue to trap the singing insects) as effortlessly as picking things up. Confucius marveled, "You are truly skillful! Is there some trick to it?" The old man said, "I have a method."

五六月，纍垸二而不墜，則失者錙銖；纍三而不墜，則失者十一；纍五而不墜，猶掇之也。吾處身也，若橛株駒；吾執臂也，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，乃疑於神。其痀僂丈人之謂乎！」丈人曰：「汝逢衣徒也，亦何知問是乎？脩汝所以，而後載言其上。」海上之人有好漚鳥者，每旦之海上，從漚鳥游，漚鳥之至者百住而不止。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。趙襄子率徒十萬狩於中山，

**Interpretation**

These are several Daoist parables that illustrate the wisdom of "focused Wuwei (non-action)."

There was an old man with extraordinary skill at catching cicadas, who could capture them with a bamboo pole as easily as picking things up. He explained that during practice, his body stood as steady as a tree stump, his arms remained motionless like withered branches, and his eyes saw nothing but the cicada's wings—no external distractions could divert his attention. When Confucius witnessed this, he sighed in admiration: "This is the state of single-minded concentration where skill approaches the divine!"

By the seaside lived a man who loved seagulls. Every day he played with them, and hundreds of gulls grew close to him. Later, his father said: "I hear the gulls follow you—catch a few for me to play with." The next day when the man returned to the shore, the gulls circled overhead but wouldn't land. This shows that the highest form of speech is wordless, and the highest form of action is effortless. When one tries to force outcomes with cunning intent, the opposite effect is achieved.

(Here the original text is incomplete regarding Zhao Xiangzi leading 100,000 followers to hunt in Zhongshan—implying that excessive force often backfires.) These stories collectively demonstrate that one should emulate the cicada catcher's pure focus and the gull-lover's natural Wuwei. Deliberate striving often yields contrary results.

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：「而嚮之所出者，石也；而嚮之所涉者，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，和者大同於物，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。

**Interpretation**

A great fire swept through the mountain forest, its flames stretching for hundreds of miles. Amid the conflagration, a man emerged from a stone cliff, walking effortlessly through the smoke and ashes. The onlookers all thought they were witnessing a supernatural being.

When the fire subsided, the man stepped out calmly as if completely unaffected by the raging flames. Lord Xiang of Zhao, astonished, detained him for observation and found the man's facial features perfectly normal, his breathing and speech no different from ordinary people. Lord Xiang asked him, "What method did you use to dwell within the stone? And how did you walk through fire?"

The man countered, "What do you mean by 'stone'? And what is 'fire'?" Lord Xiang explained, "The place you emerged from was stone, and what you passed through was fire." But the man simply replied, "I know nothing of these things."

Later, Marquis Wen of Wei heard of this incident and asked Zixia (a disciple of Confucius): "What kind of person was that?" Zixia answered, "From what I learned from my teacher, one who achieves perfect harmony with all things cannot be harmed by external phenomena. Such a person could indeed pass through metal and stone, tread through water and fire."

The Marquis pressed further, "Then why don't you practice this yourself, Master?" Zixia replied, "To empty one's mind and abandon all cleverness—this I cannot yet achieve. But I can attempt to explain the principle." When the Marquis asked, "Why didn't Confucius do such things?" Zixia explained, "Our master could have done so but chose not to." Hearing this, Marquis Wen was greatly pleased.

(Note: This passage illustrates the Daoist ideal of "unity between self and all things," where realized beings transcend material limitations. Zixia's response reflects the Confucian understanding of the "Middle Way," emphasizing the cultivated restraint of "able yet choosing not to act.")

有神巫自齊來處於鄭，命曰季咸，知人之死生、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？眾雌而无雄，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：「譆！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，涕泣沾衿，以告壺子。壺子曰：「向吾示之以地文，萌乎不誫不止，是殆見吾杜德幾也。嘗又與來！」

**Interpretation**

A powerful shaman from the state of Qi came to settle in Zheng, named Ji Xian. He could foresee life and death, misfortune and fortune, longevity and premature demise—predicting events down to the year, month, ten-day period, or even the exact day with uncanny accuracy. The people of Zheng were so terrified of him that they would flee at the sight of him.

When Liezi encountered Ji Xian, however, he became utterly fascinated. Returning to his teacher, Master Huzi (a Daoist sage), he exclaimed, "I used to believe your mastery of the Dao had reached the pinnacle, but now I see there are even greater adepts."

Master Huzi replied, "What I’ve taught you so far is merely superficial—I haven’t yet transmitted the true essence. How can you claim to have truly attained the Dao? It’s like having only a hen without a rooster: how could you expect eggs to hatch? You’ve been testing your half-realized arts against worldly people, so of course they see through you. Next time, bring him here to examine me."

The following day, Liezi brought Ji Xian to meet Master Huzi. Upon emerging, Ji Xian immediately told Liezi, "Alas! Your teacher is doomed—he won’t last more than ten days. I saw in him an eerie pallor, like damp ashes devoid of vitality."

Liezi went inside in tears and relayed the words to Master Huzi. The master said, "Just now, I showed him the stillness of the earth—where the breath of life stirs, yet appears motionless. He must have perceived me shutting down the signs of vitality. Bring him again another day!"

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，吾見其杜權矣。」列子入告壺子。壺子曰：「向吾示之以天壤，名實不入，而機發於踵，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，吾无得而相焉。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，

**Interpretation**

The next day, Jixian, an ancient physiognomist, again accompanied Liezi to see Huzi, a Daoist master. As they left, he said to Liezi, “Your teacher is fortunate to have met me! His condition is improving. I saw the life force that had been blocked beginning to stir, like a spark rising from dead ashes.”

Liezi went inside and told Huzi. Huzi said, “Just now, I showed him the image of Heaven and Earth in harmony—the state in which Yin and Yang are balanced. Fame, profit, gain, and loss did not enter my mind, and the life force surged up from the soles of my feet. This is the state of something stirring within what is blocked. He probably saw only signs that I was getting better. Bring him back another day!”

Another day passed, and Jixian saw Huzi for the third time. But afterward he said, “Your teacher is unsettled today. I can’t read his physiognomy. Wait until his mind is calm, then I’ll look again.”

Liezi relayed this to Huzi, who explained, “This time, I showed him the state of the Great Void in primordial chaos—the Daoist state of emptiness. He probably sensed signs that my Qi was balanced. It is like a whirlpool that can form nine different kinds of depths: one stirred by whales, one still, one flowing, one overflowing, one pouring out, one running sideways, one blocked, one seeping through, and one fertile. Bring him back another day!”

When they met on the fourth day, Jixian had only just come to a stop…

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，因以為弟靡，因以為波隨，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，於事无親，雕瑑復朴，塊然獨以其形立；㤋然而封戎，壹以是終。子列子之齊，中道而反，遇伯昏瞀人。伯昏瞀人曰：「奚方而反？」曰：「吾驚焉。」「惡乎驚？」曰：「吾食於十漿，而五漿先饋。」伯昏瞀人曰：「若是，則汝何為驚己？」曰：「夫內誠不解，形諜成光，以外鎮人心，使人輕乎貴老，而𩐋其所患。

**Interpretation**

Liezi (a prominent Daoist figure) once chased after a fleeing man but failed to catch him. Upon returning, he reported the incident to his teacher, Master Hu (a Daoist sage). Master Hu explained: "What I demonstrated earlier was the state of 'not yet departing from my ancestral root' (the source of the Dao). I interacted with him in emptiness and stillness, following natural spontaneity, making it impossible for him to grasp my true state. Thus he became confused and could only flee."

This incident made Liezi deeply realize he had not yet truly comprehended the Great Dao. He then returned home and devoted himself to practice for three years, relinquishing all worldly identities: he personally cooked for his wife, treated pigs and dogs with the same equality as humans, and maintained detachment from worldly affairs. He abandoned artificial refinement, returning to his simple, unadorned nature—existing like a lump of earth in solitary stillness. His mind remained serenely self-contained, maintaining this practice throughout his life.

Later, Liezi set out for the state of Qi but turned back midway, encountering another Daoist master, Bohun Maoren. When asked why he returned, Liezi replied: "I was startled." It turned out that among ten shops selling gruel, five had voluntarily offered him their goods first. Bohun Maoren pointed out: "This shows your inner self has not yet achieved true transcendence. Your external manifestations are too dazzling—using superficial virtue (De) to awe others will only make people disrespect true elders of dignity, inviting misfortune."

夫漿人特為食羹之貨、多餘之贏；其為利也薄，其為權也輕，而猶若是。而況於萬乘之主乎，身勞於國，而智盡於事；彼將任我以事，而效我以功，吾是以驚。」伯昏瞀人曰：「善哉觀乎！汝處己，人將保汝矣。」无幾何而往，則戶外之屨滿矣。伯昏瞀人北面而立，敦杖蹙之乎頤。立有閒，不言而出。賓者以告列子。列子提履徒跣而走，暨乎門，問曰：「先生既來，曾不廢藥乎？」曰：「已矣，吾固告汝曰，人將保汝，果保汝矣。非汝能使人保汝，而汝不能使人无汝保也。而焉用之感也？感豫出異。且必有感也，搖而本身，又无謂也；與汝遊者，又莫汝告也。彼所小言，盡人毒也。莫覺莫悟，何相孰也。」

**Interpretation**

The vendor selling fermented rice water does it merely to earn a modest profit from his humble trade, where both gains and influence are meager, yet he still exhausts himself in the endeavor. How much more so for the ruler of a mighty state with ten thousand chariots at his command? Such rulers labor for their kingdoms and exhaust their spirits in governance. If such a sovereign were to appoint me to office and demand political achievements, I would indeed tremble with apprehension.

Bo Hun Muren (a Daoist recluse), upon hearing this, remarked: "Your observation is profoundly insightful! By conducting yourself this way, people will naturally come to rely on you." Before long, numerous visitors indeed came calling on Liezi, leaving their shoes piled outside his door. Bo Hun Muren stood facing north, leaning on his staff with his chin resting upon it. After standing silently for some time, he departed without a word.

When Liezi's disciples reported this, Liezi rushed out barefoot, carrying his shoes, and asked at the gate: "Since you've come, Master, why not offer me some instruction?" Bo Hun Muren replied: "Enough. I already told you people would come to depend on you—now it's come to pass. This isn't because you can make people rely on you, but because you cannot prevent them from doing so. Why must you deliberately display your uniqueness? Such affectation only invites abnormal reactions. Moreover, it inevitably stirs responses that disturb your fundamental nature—this is utterly meaningless."

"Those who associate with you won't truly enlighten you either. Their petty words are all poison to the human heart. Without awakening or enlightenment, how can there be mutual understanding?"

楊朱南之沛，老聃西遊於秦，邀於郊。至梁而遇老子。老子中道仰天而歎曰：「始以汝為可教，今不可教也。」楊子不荅。至舍，進涫漱巾櫛，脫履戶外，膝行而前，曰：「向者夫子仰天而歎曰：『始以汝為可教，今不可教。』弟子欲請夫子辭，行不閒，是以不敢。今夫子閒矣，請問其過。」老子曰：「而睢睢而盱盱，而誰與居？大白若辱，盛德若不足。」楊朱蹴然變容曰：「敬聞命矣。」其往也，舍迎將家，公執席，妻執巾櫛；舍者避席，煬者避竈。其反也，舍者與之爭席矣。楊朱過宋，東之於逆旅。逆旅人有妾二人，其一人美，其一人惡；惡者貴而美者賤。楊子問其故。

**Interpretation**

Yang Zhu (a Warring States period philosopher) was traveling south to the region of Pei, while Laozi (founder of Daoism) was journeying westward to the state of Qin. The two met in the countryside. When they reached Liang territory, Yang Zhu encountered Laozi again. Midway on the road, Laozi looked up to heaven and sighed, saying, "At first I thought you could be taught, but now I see it's impossible." Yang Zhu made no reply.

Upon reaching their lodging, Yang Zhu respectfully presented washing utensils and a comb, removed his shoes outside the door, and approached on his knees, saying: "Earlier, Master looked up to heaven and sighed, saying 'At first I thought you could be taught, but now I see it's impossible.' This disciple wished to inquire about the meaning, but the road was no place for discussion, so I dared not ask. Now that Master has leisure, may I ask where I went wrong?"

Laozi replied: "You carried yourself with such arrogant self-importance—who would want to associate with you? The truly pure appear as if stained; those of genuine De (Virtue) seem deficient." Hearing this, Yang Zhu's expression changed dramatically, and he bowed respectfully, saying: "I shall remember this teaching."

When Yang Zhu first arrived at the inn, the entire household had welcomed him with deference—the master personally arranged his seat, the mistress brought washing utensils; other guests yielded their places, and those warming themselves by the fire voluntarily gave up their spots by the hearth. But after his transformation, the guests contended with him for seating as equals.

Later, when passing through Song territory, Yang Zhu lodged at an eastern inn where the keeper had two concubines—one beautiful, the other plain. Yet the plain one was favored while the beautiful one was neglected. Yang Zhu inquired about the reason for this.

逆旅小子對曰：「其美者自美，吾不知其美也；其惡者自惡，吾不知其惡也。」楊子曰：「弟子記之！行賢而去自賢之行，安往而不愛哉？」天下有常勝之道，有不常勝之道。常勝之道曰柔，常不勝之道曰彊。二者亦知，而人未之知。故上古之言：彊、先不己若者，柔、先出於己者。先不己若者，至於若己，則殆矣。先出於己者，亡所殆矣。以此勝一身若徒，以此任天下若徒，謂不勝而自勝，不任而自任也。粥子曰：「欲剛，必以柔守之；欲彊，必以弱保之。積於柔必剛，積於弱必彊。觀其所積，以知禍福之鄉。彊勝不若己者，至於若己者剛；柔勝出於己者，其力不可量。」老聃曰：

**Interpretation**

The young man at the inn replied:

“I do not know what is beautiful about those who consider themselves beautiful, nor what is ugly about those who consider themselves ugly.”

Yangzi (Yang Zhu) said:

“Disciples, remember these words! When someone does what is virtuous without boasting of their virtue, wherever they go, will they not be welcomed?”

In the world, there are ways of prevailing consistently and ways that do not prevail consistently. The way of prevailing consistently is called yielding and weakness; the way that often fails is called hardness and force. People have heard of both principles, but have not truly understood them. The ancients said, “Hardness means placing yourself at a disadvantage first; yielding means beginning by giving something of yourself.”

Place yourself at a disadvantage first, and when the other person becomes your equal, you will be in danger. Begin by giving something of yourself, and you will have nothing to worry about. Use this principle to govern yourself and those around you, and it is like moving with the current. Use it to take on the affairs of the world, and it is likewise like moving with the current. This is called seeming not to contend for victory, yet winning naturally; seeming not to force yourself into a role, yet naturally taking on responsibility.

Zhouzi said:

“To become firm, you must safeguard yourself through gentleness; to become strong, you must preserve yourself through weakness. When gentleness has accumulated to a certain point, it becomes firmness; when weakness has accumulated to a certain point, it becomes strength. Observe what a person has been accumulating in daily life, and you can see where good fortune or misfortune will come from. If hardness prevails only over those weaker than itself, then when it meets an equal, the danger brought by its firmness will become clear. If weakness can prevail over those stronger than itself, its power is immeasurable.”

Lao Dan (Laozi) said:

「兵彊則滅，木彊則折。柔弱者、生之徒，堅彊者、化之徒。」狀不必童而智童，智不必童而狀童。聖人取童智而遺童狀，眾人近童狀而䟽童智。狀與我童者，近而愛之；狀與我異者，䟽而畏之。有七尺之骸，手足之異，戴髮含齒，倚而趣者，謂之人；而人未必无獸心。雖有獸心，以狀而見親矣。傅翼戴角，分牙布爪，仰飛伏走，謂之禽獸；而禽獸未必无人心。雖有人心，以狀而見䟽矣。庖犧氏、女媧氏、神農氏、夏后氏，蛇身人面，牛首虎鼻：此有非人之狀，而有大聖之德。夏桀、殷紂、魯桓、楚穆，狀貌七竅，皆同於人，而有禽獸之心。而眾人守一狀以求至智，未可幾也。

**Interpretation**

These passages from the *Liezi* discuss the relationship between external appearance and inner essence, using examples from nature and history to illustrate why one should not judge by appearances.

The first section employs natural metaphors: weapons that are too hard tend to break, and trees that are too rigid easily snap. What appears soft and yielding often brims with vitality, while what seems hard and unyielding tends toward decay. This expresses the Daoist principle of "the soft overcoming the hard."

Next comes the relationship between human appearance and wisdom: One's features need not resemble a child's innocence, yet wisdom can maintain childlike purity; wisdom need not be simplistic like a child's, yet one's appearance may retain youthful sincerity. Sages value the pure wisdom of children, while ordinary people only appreciate childish looks. Humans instinctively favor those who resemble themselves and distance themselves from those who look different.

Then comes the distinction between humans and animals: A being with a seven-foot frame, differentiated limbs, long head hair, teeth in its mouth, and upright posture is called human—yet may harbor a beast's heart. Conversely, creatures with wings and horns, sharp claws and fangs, capable of flight or swift running, may possess human kindness. Yet regrettably, people often befriend human-like beasts while shunning kind-hearted creatures of different form.

Finally, historical examples: Sage-kings like Fuxi, Nüwa, Shennong, and Yu the Great bore extraordinary appearances—some with serpent bodies and human faces, others with ox heads or tiger noses—yet possessed sagely virtue. Tyrants like Jie of Xia, Zhou of Shang, Duke Huan of Lu, and King Mu of Chu looked perfectly human yet harbored bestial hearts. Ordinary people judge wisdom by appearances alone, making true understanding difficult to attain.

These passages embody the Daoist rejection of superficial judgment, emphasizing inner cultivation and perceiving essence beyond appearances.

黃帝與炎帝戰於阪泉之野，帥熊、羆、狼、豹、貙、虎為前驅，以鵰、鶡、鷹、鳶為旗幟，此以力使禽獸者也。堯使夔典樂，擊石拊石，百獸率舞；簫韶九成，鳳皇來儀：此以聲致禽獸者也。然則禽獸之心，奚為異人？形音與人異，而不知接之之道焉。聖人无所不知，无所不通，故得引而使之焉。禽獸之智有自然與人童者，其齊欲攝生，亦不假智於人也：牝牡相偶，母子相親；避平依險，違寒就溫；居則有群，行則有列；小者居內，壯者居外；飲則相攜，食則鳴群。太古之時，則與人同處，與人並行。帝王之時，始驚駭散亂矣。逮於末世，隱伏逃竄，以避患害。今東方介氏之國，

**Interpretation**

When the Yellow Emperor and the Flame Emperor fought in the wilderness of Banquan, the Yellow Emperor led bears, brown bears, wolves, leopards, fierce beasts called chu, and tigers as his vanguard. He used vultures, pheasants of prey, eagles, and kites as his banners and emblems. This was a way of using force to drive beasts.

Emperor Yao put Kui, a legendary official renowned for his mastery of music, in charge of music. When Kui struck stone chimes and played a melody, all kinds of beasts danced along. When the ninth section of the “Xiao Shao” music was performed, phoenixes too flew in to pay homage. This was a way of moving birds and beasts through music.

So how do the minds of birds and beasts differ from those of people? Their forms and sounds alone are different; people simply do not know how to communicate with them. The sages knew and understood everything, so they could guide and command them.

Some of the wisdom of birds and beasts is naturally shared with humankind. Like people, they seek to preserve their lives, and they do not need to learn this wisdom from humans: males and females pair with one another, and mothers and young remain close; they avoid open ground and rely on steep terrain, flee the cold and seek warmth; they live together in groups and move in orderly lines; the young stay in the middle while the strong protect them from the outside; they help one another drink and call to their companions when foraging.

In ancient times, birds and beasts lived alongside people in peace. Only under the rule of emperors did they begin to flee in fright. By the declining age at the end of the world, they hid and ran away to escape the harm humans brought.

Today, in the east, there is a country called the Jie clan’s land, perhaps a fictional realm…

其國人數數解六畜之語者，蓋偏知之所得。太古神聖之人，備知萬物情態，悉解異類音聲。會而聚之，訓而受之，同於人民。故先會鬼神魑魅，次達八方人民，末聚禽獸蟲蛾。言血氣之類心智不殊遠也。神聖知其如此，故其所教訓者无所遺逸焉。宋有狙公者，愛狙；養之成群，能解狙之意；狙亦得公之心。損其家口，充狙之欲。俄而匱焉，將限其食。恐眾狙之不馴於己也，先誑之曰：「與若芧，朝三而暮四，足乎？」眾狙皆起而怒。俄而曰：「與若芧，朝四而暮三，足乎？」眾狙皆伏而喜。物之以能鄙相籠，皆猶此也。聖人以智籠群愚，亦猶狙公之以智籠眾狙也。名實不虧，使其喜怒哉！

**Interpretation**

In that kingdom, there existed individuals who could frequently understand the language of the six domestic animals (horses, cattle, sheep, chickens, dogs, and pigs), which was considered a special cognitive ability. The sages of ancient times possessed complete knowledge of the nature and conditions of all things, enabling them to comprehend the sounds of all creatures. They gathered these animals, trained and domesticated them, fostering harmony between them and humans.

These sages first communicated with spirits, ghosts, and supernatural beings, then educated the people of all regions, and finally tamed birds, beasts, and insects. This demonstrates that among all living beings with blood and Qi (vital energy), the differences in intelligence were not actually vast. The sages understood this principle, so when they instructed all things, they never neglected any category.

In the state of Song, there was a monkey trainer who adored monkeys and kept a large group of them. He could discern their thoughts, and the monkeys, in turn, understood his intentions. He would rather reduce his family’s food supply than fail to meet the monkeys’ needs. Later, when the household’s provisions ran short, he planned to limit the monkeys’ rations.

Fearing the monkeys would not obey, he first deceived them, saying, "From now on, I’ll give you three acorns in the morning and four in the evening—is that enough?" The monkeys all grew angry and jumped up in protest. The trainer quickly changed his approach and said, "Then how about four in the morning and three in the evening—is that enough?" The monkeys immediately calmed down and submitted happily.

All methods of controlling others in the world follow this same principle. The sages guided the ignorant masses with wisdom, just as the monkey trainer managed his monkeys with strategy. In truth, the essence remained unchanged—only the phrasing was altered, yet it determined whether the subjects would react with joy or anger.

紀渻子為周宣王養鬭鷄，十日而問：「鷄可鬭已乎？」曰：「未也；方虛驕而恃氣。」十日又問。曰：「未也；猶應影嚮。」十日又問。曰：「未也；猶疾視而盛氣。」十日又問。曰：「幾矣。鷄雖有鳴者，已无變矣。望之似木鷄矣。其德全矣。異鷄无敢應者，反走耳。」惠盎見宋康王。康王蹀足謦欬，疾言曰：「寡人之所說者，勇有力也，不說為仁義者也。客將何以教寡人？」惠盎對曰：「臣有道於此，使人雖勇，刺之不入；雖有力，擊之弗中。大王獨无意邪？」宋王曰：「善；此寡人之所欲聞也。」惠盎曰：「夫刺之不入，擊之不中，此猶辱也。臣有道於此，

**Interpretation**

Ji Xingzi was training fighting cocks for King Xuan of Zhou. After ten days, the king asked, “Can the cock fight yet?” Ji Xingzi replied, “Not yet. It is still putting on a show of force, relying on the courage of its vital energy.” Ten days later, the king asked again. Ji Xingzi said, “Not yet. It still reacts to the sight or sound of other cocks.” Ten more days passed, and the king asked once again. Ji Xingzi said, “Not yet. Its gaze is still sharp, and its manner still intimidating.”

Another ten days passed, and the king asked again. This time Ji Xingzi said, “It is nearly ready. Now, even when other cocks crow, it is unmoved. It looks just like a wooden cock, its spirit completely inward and still. Its De is now complete. The other cocks dare not challenge it; when they see it, they turn and flee.”

In another story, Hui Ang went to see King Kang of Song. The king stamped his foot, coughed, and said sharply, “I like people who are brave and strong. I don’t like people who talk about benevolence and righteousness. What do you have to teach me?” Hui Ang replied, “I have a way to make it so that, though someone is brave, he cannot stab you, and though he is strong, he cannot strike you. Would Your Majesty like to hear it?” The king of Song said, “Good! That is exactly what I want to hear.” Hui Ang continued, “But merely being impossible to stab or strike is not yet a mark of real skill.”

使人雖有勇，弗敢刺；雖有力，弗敢擊。夫弗敢，非无其志也。臣有道於此，使人本无其志也。夫无其志也，未有愛利之心也。臣有道於此，使天下丈夫女子莫不驩然皆欲愛利之。此其賢於勇有力也，四累之上也。大王獨无意邪？」宋王曰：「此寡人之所欲得也。」惠盎對曰：「孔、墨是已。孔丘、墨翟无地而為君，無官而為長；天下丈夫女子莫不延頸舉踵而願安利之。今大王、萬乘之主也，誠有其志，則四境之內皆得其利矣。其賢於孔、墨也遠矣。」宋王無以應。惠盎趨而出。宋王謂左右曰：「辯矣，客之以說服寡人也

**Interpretation**

This dialogue recounts the story of Hui Ang (a Warring States period philosopher) advising King Kang of Song. Hui Ang said: Even if a man is exceptionally brave, I have a way to make him dare not stab; even if a man is extraordinarily strong, I have a way to make him dare not attack. This "daring not" does not stem from their lack of intention, but rather from my mastery of a certain method that fundamentally eliminates their desire to harm others.

Hui Ang further explained: When a person no longer harbors any intention to harm others, they naturally cease to entertain thoughts of seeking personal gain. The Daoist art (referring to moral cultivation) I possess can inspire all men and women under heaven to willingly love and benefit one another from the depths of their hearts. This is far superior to mere physical strength or courage—it represents a higher level of attainment. Would Your Majesty not desire such power?

King Kang of Song admitted this was precisely what he sought. Hui Ang then cited examples: Confucius and Mozi were such men. Though they held no fiefdoms, they were revered like sovereigns; though they held no official positions, they were cherished like leaders. Men and women across the land craned their necks and stood on tiptoes, praying for their well-being. Now, as the ruler of a mighty state with ten thousand chariots, if Your Majesty truly embraces such aspirations, the entire kingdom will benefit. The merit of this far surpasses that of Confucius and Mozi.

King Kang was left speechless. After Hui Ang swiftly withdrew, the king sighed to his attendants: "This guest's eloquence is truly remarkable—he has thoroughly convinced me with reason!" Through contrasting the differing effects of martial intimidation and moral transformation, this dialogue emphasizes the paramount importance of ruling through Virtue (De).

！」

---

原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5c0124/juan/2/