《抱朴子外篇》Vol. 44

Ge Hong (Daoist name Baopuzi) spoke of his admiration for Wang Chong (style name Zhongren) and his eighty-chapter Lunheng (Balanced Discourses), considering him an exceptionally talented scholar. At this, a fellow disciple named Master Lu objected: "Jade is precious because it is rare, while gravel is cheap because it is abundant. Just as Fuxi (Paoxi) created the Eight Trigrams (Bagua) with fewer than ten symbols yet encompassed heaven and earth, and Laozi's Daode Jing contains fewer than ten thousand characters yet embraces all phenomena. But Wang Chong filled several crates with writings that are disorganized—now Confucian, now Mohist—with unrefined literary embellishments. It's like a hillside overgrown with weeds—how can it compare to the solid crops beneath our feet?"

Ge Hong replied: "The originator is called a sage, the transmitter is called a worthy. In judging works, we should assess quality, not quantity. Your argument is like a worm in its nest unaware of heaven's vastness, a man guarding a candle who has never seen the sun and moon, a fish playing in a shallow ditch imagining the boundless Southern Sea, or an ant perched on a small mound unable to comprehend Mount Tai's majesty. Heaven and earth are called 'great' precisely because they embrace all directions; mountains and seas are called 'rich' because they receive all things. If we follow your logic of 'valuing the few and disparaging the many,' then we should not praise the sky for its expanse nor the earth for its solidity."

"Shallow waters cannot nurture fish large enough to swallow boats; slender branches cannot support birds whose wings brush the heavens. Divine Fusang trees do not grow atop anthills, nor do tidal floods arise from small puddles. The giant Ao turtle bears the immortal mountain Yingzhou on its back; the great Peng bird soars beyond the ninefold clouds—thunderclaps do not diminish its majesty, the Yellow River's torrents are not confined by narrow gorges, swift steeds chasing the wind do not slacken their pace, and soaring swans never lower their flight. Thick clouds bring heavy rain; a strong bowstring sends arrows far. How can Wang Chong's vast learning and brilliant talent be measured by mere quantity? You say jade is precious because it is rare and stones cheap because they are plentiful—but have you seen the jade piled like mountains beneath the Mystic Garden of Kunlun or the pearls illuminating the night atop Mount Hua's Floriate Summit?"

This scripture primarily discusses the principles and significance of writing. The author argues that while ancient sages like Fuxi (Pao Xi) produced few writings, later figures such as the Duke of Zhou and Confucius necessarily expanded upon them through classics like the Book of Changes (Yijing) and Spring and Autumn Annals (Chunqiu). When words are too sparse, profound truths cannot be illuminated; when expression is insufficient, diverse affairs remain unclear. Thus, accumulating many chapters becomes essential to grasp the core teachings.

The author employs natural metaphors: the rising sun brings light, the shining moon dispels darkness; various trees grow together yet serve different purposes, lush herbs flourish with distinct medicinal properties; the cycle of four seasons completes the year, the convergence of five colors weaves brocade, and the harmony of eight musical notes creates sublime melodies. Similarly, gathering diverse perspectives clarifies principles, just as accumulating wealth becomes wisdom when used appropriately.

The text refutes criticisms about verbose writing, arguing that just as the Yangtze's impurities don't diminish its depth, a mountain's curves don't reduce its majesty, or the Xia dynasty's jade vessels retain radiance despite minor flaws—so too can lengthy works compensate for occasional inelegant phrasing through profound substance. Murky rivers don't cloud clear jar-water, gaunt elephants differ from plump lambs—each has its intrinsic value.

Finally, it emphasizes that speech and writing both serve to express ideas and record facts. Just as doctors employ varied methods to heal, merchants amass wealth through different means, or the Yunmeng and Mengzhu wetlands—though equally fertile—nurture distinct ecosystems, so does the Huainanzi (Huainan Honglie) embody value through inclusive diversity rather than rigid uniformity.

This passage expounds the principle of extracting the essence from various schools of thought. Ge Hong (Baopuzi) observed that although texts like the Zhuangzi advocate the unity of life and death ("regarding life and death as one"), they also contain strategies for governing states and deploying troops. Just as people revere sacrificial animals ("fearing the sacrificial ox"), admire the longevity of tortoise shells ("admiring the turtle"), and request grain relief during famines, one should recognize the multifaceted value of teachings. To reject an entire doctrine because some aspects seem impure is as foolish as gouging out an eye to cure a cataract, amputating a leg to treat rheumatism, uprooting crops along with weeds, or felling an entire tree because of dead branches.

Through this series of vivid metaphors, the text illustrates that scholarly study requires dialectical discernment—one must not dismiss an entire system due to disagreements with certain viewpoints. Just as the doctrines of military strategists and Daoist philosophers (like Zhuang Zhou) each emphasize different aspects, all contain valuable insights worth assimilating. As a foundational Daoist theorist, Ge Hong advocated an inclusive approach to learning, opposing rigid adherence to any single perspective.

(Note: The parenthetical pinyin for specialized terms has been omitted here as they either appeared earlier in the glossary or are proper names like "Zhuangzi" and "Baopuzi" that don't require explanation. The translation preserves the original's layered analogies while adjusting syntax for natural English flow.)