"Zong" means to admire and respect, and "great master" means the teacher who is most worthy of admiration and respect. Who is worthy of such a teacher? That is the "Tao". Zhuangzi believed that nature and man are one, and there is no difference between the changes of life and death of man, so he advocated a pure heart and silence of the mind, detachment from the form and wisdom, forgetting life and death, and conforming to nature. This is called the Word.

The full text can be divided into nine parts. The first part is to "yes is the real person", the virtual one is an ideal "real person", and the "real person" can achieve the "heaven" and "human" without distinction, so the "real person" can achieve "no one" and "no self". The spiritual realm of "real people" is the visualization of "Tao". In the second part, "compared to the stars", it gradually shifts from describing "real people" to describing "Tao", and only "real people" can perceive "Tao", and "Tao" is "invisible" and eternal, so to perceive "Tao" must be "no one" and "no self". These two paragraphs are the main body of the whole article. The third part, "The Beginning of Doubts in Consultation and Hearing", discusses the methods and processes of observing the "Tao". The fourth part, "Sudden Awareness", shows that human life and death are one and cannot be escaped, so we should "deal with things in peace". The fifth part, "The Villain of Heaven", further discusses the death and life of human beings, pointing out that death and life are both changes in "qi" and natural phenomena, so we should "forget each other and live, and have nothing to end up with", only in this way will the spirit transcend the outside of things. The sixth part to "enter into the few heavens" shows that the human body has changed, but the human spirit will not die, and if you are content with nature and forget death, you will enter the realm of "Tao" and become one with nature. The seventh part, "Here and Place", criticizes the Confucian concept of benevolence, righteousness, and right and wrong, and points out that the Confucian concept is the destruction of people's spirit. The eighth part, "Qiu also please follow the future", discusses that "detaching from the form to know, the same as the chase" is the way to enter the realm of "Tao". The remainder is the ninth part, which shows that everything is arranged by "fate", that is, by non-human force.

Knowing what is natural and what is artificial is the highest state of wisdom. It's a natural feeling to know which ones are natural; Knowing what is artificial, knowing with one's own intellect, and being good at maintaining oneself in areas that one's intellect cannot know, and enjoying one's life without dying halfway through, is the most intelligent situation. Still, there is the problem that knowledge must have objects on which it depends or references, and then we can judge whether it is correct or not, and yet these objects themselves are volatile. So how do we know that what we call a natural phenomenon is not man-made? And how do we know that what we often call man-made phenomena is not natural?

To know what nature does, and to know what man does, is to reach the extreme point of understanding. To know what nature does is to know that things come from nature; To understand what a person does is to use the knowledge that his wisdom knows to nurture and nurture the knowledge that his wisdom cannot understand, until he dies naturally and does not die in the middle of the process, which is probably the highest state of understanding. Still, there are worries. People's knowledge must be relied on in order to determine whether it is appropriate or not, and the object of knowledge is unstable. How do you know that what I speak of is not man-made, and how do you know that what I am talking about is not man-made?

Moreover, only with "real people" can there be true knowledge. What does it mean to be a "real person"? In ancient times, the "real people" did not rely on the crowd and widows, did not rely on their success to dominate others, and did not try to trivialize. People like this do not regret missing the opportunity, and they are not surprised to catch up with the opportunity. A man like this does not tremble when he ascends to a high place, does not get wet when he goes down into the water, and does not feel the heat when he goes into the fire. Only those who have wisdom and can reach the realm of the Great Dao can be like this. In ancient times, the "real man" did not dream when he slept, he did not feel sad when he woke up, he did not seek sweetness when he ate, and he breathed deeply. A "real person" breathes by the base of the foot that touches the ground, while the average person breathes by the throat. When you are subjugated, your words are in your throat like Wawa-Wa-Diman. Those who have too deep hobbies and desires are naturally very shallow. The "real people" in ancient times did not know how to live with joy, nor did they know how to hate death; I am not happy when I am born, and I do not shirk when I die; He left unrestrained, and came again freely. Not forgetting where you came from, not seeking where you are going, rejoicing in whatever circumstances you endure, and forgetting death and life as if returning to your own true nature, this is called not using the mind to damage the avenue, and not using human factors to help nature. This is called "real people". A man like this has forgotten everything around him in his heart, his countenance is indifferent and leisurely, and his face is simple and dignified; Cold as autumn, warm as spring, happy or angry as the four seasons are as natural as the four seasons, and the outside world is commensurate with the true meaning of his spiritual world.

Therefore, the ancient saints used force to destroy the enemy country without losing the hearts of the enemy country; Interests and favors are given to all generations, but not to favor anyone. A person who is willing to associate with and please foreign things is not a saint; Having a preference is not considered "benevolence"; Waiting for an opportunity to act, not a wise man; If you can't see the interconnectedness and complementarity of interests and interests, you can't be considered a gentleman; Seeking fame and losing one's own nature is not a person of insight; He who has lost his body and is not in accordance with his true nature is not a man who can serve the world. People like Hu Bukai, Wu Guang, Bo Yi, Shu Qi, Ji Zi, Xu Yu, Ji Ta, and Shen Tu Di are all enslaved by those who are enslaved to the world, and they are all comforted by those who are comfortable with the world, not by those who can make themselves comfortable.

The "real people" in ancient times looked majestic but not reserved, as if they were insufficient but had nothing to bear; The attitude is leisurely and natural, maverick and superior but not persistent and stubborn, and the mind is broad and empty but not flashy; Yiran is happy as if she is extraordinarily happy, and her every move seems to be out of necessity! The face is pleasant, people like to approach, and the virtue of interacting with people is generous, and people are willing to return; Generous, like a wide world! Gao Yao is never subject to any restrictions, Mian Miao seems to like to close himself, and he seems to have forgotten what he wants to say when he is absent-minded. Take criminal law as the main body, etiquette as wings, wait for the opportunity with the knowledge you have, and follow the law with morality. Those who regard the criminal law as the subject are also lenient and merciful in killing people; He who takes the rites as his wings and uses the teachings of the rites to carry them out in the world; He who waits for the right moment with the knowledge he has is out of necessity for all sorts of things; Morality to follow the law is like saying that anyone who has feet can climb a hill, but people really think that they are diligent in walking. So what people like is one, and what people don't like is also one. Those things that are the same are one, and those things that are not the same are also one. Those things that are the same are the same as nature, and those things that are different are the same as people. It is impossible for nature and man to oppose each other and transcend each other, and those who have this understanding are called "real people".

Neither death nor life can be arranged by human force, and it is as eternal as the alternation of night and day, and it is entirely natural. There are some things that people cannot participate in and intervene in, and this is the reality of the change of things themselves. People always regard heaven as the father of life, and love it all their lives, not to mention the unique and superb "Tao"! People still always think that the monarch must surpass himself, and he is willing to die for the monarch all his life, not to mention the "Tao" that should be the master?

When the spring water dries up, the fish are trapped on the land and snuggle up to each other, breathing out to each other to get a little moisture, and moistening each other with saliva, it is better to completely forget the life in the rivers and lakes in the past. Instead of praising Tang Yao's sage rather than discussing Xia Ji's tyranny, it is better to forget them all and melt them into the "Dao". The earth hath carried my form, and toiled me with survival, eased me with aging, and rested me with death. Therefore, he who sees my existence as a good thing can therefore see my death as a good thing.

Hiding the boat in a ravine and hiding the fishing gear in the deep water can be said to be very reliable. But in the middle of the night a strong man carried them on his back, along with the valley and the river, and the sleeping people did not know it. It's good to hide small things in big things, but they can still get lost. If the world is hidden in the world and not lost, this is the inherent truth of things. People rejoice in the possession of human form, but as for the human form, which has never been exhausted in a thousand changes, can the joy be calculated? Therefore, the saint will live in an environment where all things will not be lost, and will live and die with all things. To be good for the young, to be good for the old, to be good for the beginning and to be good for the end, people still imitate it, not to mention the "Tao" on which all things are connected and all kinds of changes are relied upon!

The Tao is true and credible, yet it is inactive and intangible. "Tao" can be perceived but not dictated, comprehended but not seen; "Dao" itself is the origin and root, and "Dao" already existed in ancient times before the appearance of heaven and earth; It leads to the ghost emperor and produces heaven and earth; It is not high above Taiji, it is not deep below the six poles, it has not existed long before heaven and earth, and it is not old since it was longer than ancient times. Merriam-Webster got it and used it to rule the heavens and the earth; Fu Xi got it and used it to reconcile the vitality; The Big Dipper gets it and never changes its bearing; The sun and moon get it, and it runs without ceasing; It can be used to get it and use it to enter Kunlun Mountain; Feng Yi got it and used it to cruise the great rivers; I got it and used it to garrison Mount Tai; The Yellow Emperor got it and used it to climb the clouds; 颛顼 got it and used it to live in the Xuangong; Yu Qiang got it and used it to gain a foothold in the North Pole; The Queen Mother of the West got it and used it to sit in Shaoguang Mountain. No one can know where it begins, and no one knows where it ends. Peng Zu got it and lived from the ancient Youyu era to the Wubo era; Fu said that he could get it, and used it to assist Wu Ding, rule the whole world, ride the Dongwei Star, ride the Keisu and the Tail Su, and forever rank in the ranks of the star gods.

Nan Bo Zikui asked the maid, "You are already very old, but your face is like a child, what is the reason for this?" The maiden replied, "I have the word." Nan Bo Zikui said: "Can the 'Tao' be learned? The maid replied, "No! How can it be! You are not someone who can learn the Tao. Bu Liang leans on the talent of a saint but does not have the faint state of mind of a saint, I have the faint mind of a saint but does not have the talent of a saint, I want to teach him with a weak state of mind, I am afraid that he can really become a saint! However, this is not the case, and it should be easy to convey the faint state of mind of a saint to a person with the strength of a saint. I still held on and told him that after three days I would forget the world, and since I had forgotten the world, I would hold on to it in silence, and after seven days I would forget all things; I have forgotten the external object, and I hold on to it, and after nine days I can forget my own existence; The life that has been forgotten exists, and then the state of mind can be as fresh and clear as the morning sun; If you can feel the state of mind as fresh and clear as the morning sun, then you will be able to feel the 'Tao' that has nothing to do, and then you will be able to transcend the time limit of the past and the present, and you will be able to transcend the time limit of the past and the present, and then you will be able to enter the realm of indifference to life and death. Without life, there is no death, and attachment to life does not exist life. As a thing, the 'Tao' is always given and welcomed, and everything is destroyed and accomplished, which is called 'Ningning'. It means not to be disturbed by external things, and then to maintain a peaceful state of mind. ”

Nan Bo Zikui asked again: "How did you get the 'Tao'?" Then the maiden replied, "I have heard from the son of the sub-mo, from the grandson of the son, from the grandson of the lo-chan, from the grandson of the lo-chan, from the see-mit, from the tranquil, from the servant, from the chant, from the far-reaching, from the far-reaching, from the high, I heard it from the beginning of doubt (confusion and no roots). ”

Zici, Ziyu, Zili, and Zilai were talking together, saying: "Whoever can regard nothing as the head, life as the spine, and death as the tail, and who can understand the truth that life and death are one, we can make friends with him." All four of them would look at each other and smile heartily, but they would not speak, so they would become friends with each other.

Soon Ziyu fell ill, and Zici went to visit him. Ziyu said, "Great, Creator! Turn me into such a crooked look! The waist is hunched over, the five internal organs are facing upward, the chin is hidden below the navel, the shoulders are high above the head, and the curved cervical vertebrae are like a tumor bulging upward. The disharmony between yin and yang caused such a disaster, but Ziyu's heart was very leisurely, as if he was not sick, and he staggered to the well to look after himself in front of the well water, and said, "Oh, the Creator has made me so bent and instretchable!" ”

Zici said, "Do you hate this bending appearance? Ziyu replied: "No, how can I hate this look!" If the Creator gradually turns my left arm into a rooster, I will use it to tell the truth; If the Creator gradually turns my right arm into a slingshot, I will use it to bake turtledoves and eat them. If the Creator were to transform my hips into wheels and my spirit into horses, and I would use them for rides, would I have to change them to other chariots and horses? As for the acquisition of life, it is because of the timing, and the loss of life is because of compliance; Settle for the right time, and neither sorrow nor joy will invade the heart. This is what the ancients said about liberating oneself from the suffering of being overhanged, but the reason why one cannot liberate oneself is that one is bound by external objects. Besides, it has been a long, long time since things have changed beyond the forces of nature, so how can I be disgusted with the changes I am in? ”

Soon after, Zilai also fell ill and was about to die of shortness of breath, and his wife and children wept around the bed. Zili went to visit and said, "Hey, go away!" Don't disturb him with the change from life to death! Zili leaned against the door and spoke: "Great, Creator! And what will it turn you into, and where will it send you? Transform you into a rat's liver? Turning you into the arms of worms? ”

The son said: "Parents can only obey orders for their children, whether they are east, west, north or south. Natural changes are no less important to people than to parents; If it draws me closer to death and I don't listen, then I'm too arrogant, and what's wrong with it! The earth carries my body, labors me with survival, eases me with old age, and rests me with death. So to see my existence as a good thing, and therefore my death as a good thing. Now, if a skilled smelter casts a metal vessel, and the metal melts and jumps up and says, 'I will have to be a good sword,' the smelter must consider it an inauspicious metal. Now, when a person takes on the form of a human being, he says, 'Adult has become an adult,' and the Creator will certainly consider it an inauspicious person. Now that the whole world of the Pure One is regarded as a melting pot, and the Creator is regarded as a skilled smelting craftsman, what method can be used to drive me away? So he passed away as if he were asleep, and then he woke up in surprise and returned to the world.

Zi Sanghu, Mencius, and Ziqin Zhang talked together: "Who can interact with each other in unintentional interactions, and help each other as if they didn't help?" Who can ascend to the heavens and parade through the fog, ascend in the infinite space in a loop, forget their own existence, and never end and end? The three of them looked at each other and smiled, and they became friends with each other. Not long after, Zi Sanhu died, and he was not buried. Confucius found out and sent his disciple Zigong to help with the funeral. Mencius and Ziqin Zhang were arranging music and playing the piano, singing in harmony with each other: "Oh, Zi Sanghu! Oops, Zi Sango! You have returned to your true nature, but we are still alive and carrying the remains! When Zigong heard this, he hurried up to them and said, "Is it proper for me to take the liberty of asking for advice and singing to the corpses of the dead?" The two looked at each other and smiled, and said disdainfully: "How can this kind of person understand the true meaning of 'li'!" ”

When Zigong returned, he told Confucius what he had seen, saying, "What kind of people are they?" They do not value the cultivation of virtue and have no manners, they put their own bodies out of the way, they sing in the face of dead bodies, their countenances and complexions do not change at all, and there is no way to describe them. What kind of people are they? ”

Confucius said, "They are all people who have escaped from the constraints of etiquette and are free from the world, but I am a person living in a concrete secular environment." I don't interfere with each other outside the world and within the world, but I let you go to mourn, I'm really shallow! They are in partnership with the Creator, and they are free from the unity of heaven and earth. They regard human life as superfluous as a tumor, and they regard human death as a rupture after a poisonous carbuncle suppurates, how can such a person take into account the existence of the advantages and disadvantages of life and death! Relying on different kinds of things, but ultimately sourning in the same whole; forgot the liver and gallbladder in the body, and also forgot the ears and eyes outside the body; Endless repetition of the end and the beginning, but never knowing their clues; Wandering outside the world, living freely in an environment of inaction. How could they be so troubled as to concoct worldly rituals and deliberately show off in front of the eyes and ears of the people! ”

Zigong said, "In this case, what guidelines will the gentleman follow?" Confucius said, "I, Confucius, am a sinner punished by heaven." Even so, I will continue to work with you in the pursuit of the supreme Tao. Zigong asked, "May I ask how to pursue the 'Tao'?" Confucius replied, "Fish compete with each other to throw themselves into the water, and people compete with each other to seek the way." The fish that compete to throw themselves into the water will be well fed by digging into a pond; Those who strive for the Tao are indifferent and inactive. Therefore, the fish forget each other in the rivers and lakes, and the people forget each other in the Taoism." Zigong said: "I would like to ask the question of 'freaks' again." Confucius replied: "The so-called 'freak' is a person who is different from the world and is equal to nature. Therefore, the villain of nature is the gentleman of the world; The gentleman of the world is the villain of nature. ”

Yan Hui consulted Confucius and said: "Meng Suncai, his mother died, he did not have a tear when he cried, he did not feel sad in his heart, and he did not mourn when he was mourning. There is no sadness in these three aspects, but he is famous for his good handling of funerals. Is there really a situation where there is no real name? Yan Hui really felt strange. ”

Confucius said: "Mengsuncai's way of dealing with funerals is indeed perfect, and it greatly surpasses those who know funeral etiquette." People always hope to treat the funeral from Jane but can't do it, and Meng Suncai has already done it from Jane. Meng Sun only asks people why they are born, and he does not explore what people die for; I don't know how to live, and I don't know how to die; He adapts to the changes of nature and becomes what he ought to become, in anticipation of changes that he is not aware of! Besides, there is about to change, how do you know if it doesn't change? It's about to stop changing, and how do you know that there has been a change! It's just me and you, the ones who are dreaming and not awakened at all! Those who die disturb their own bodies without damaging their spirits, just as the abode of the spirit changes overnight, but it is not the real death of the spirit. Only Meng Sun woke up, and people cried and cried, which is why he was so mournful. Besides, people always refer to themselves by means of corpses, so how do they know that the body I claim must be me? And if you become a bird in your dream, you will flap your wings and fly straight into the blue sky, and if you become a fish in your dream, you will wagging your tail and diving into the abyss. I don't know if the person we are talking to today is an awakened person or a dreamer? The mood is comfortable but there is no time to laugh out of the voice, the expression of happiness to laugh but there is no time to dissolve and dissipate, to be content with the passage of nature and forget the changes of death, so that they enter the nature of the lonely void and become one. ”

Yierzi visits Xu You. Xu You said: "What did Yao give you?" Yi Erzi said, "Yao said to me, 'You must practice righteousness and explain right and wrong clearly.'" Xu You said, "Why do you still want to come to me? Yao has carved a mark on your forehead with 'benevolence' and righteousness, and cut off your nose with 'right and wrong', by what will you be on the path of debauchery, indulgence, and transformation? Yierzi said, "Even so, I still hope to be in such a realm." ”

Xu You said: "No. A blind man with no eyes could not admire his beautiful eyebrows and faces, and a blind man could not admire the different colors of the dress with him. Yierzi said: "Wuzhuang no longer dresses up and forgets his beauty, according to Liang no longer forgets his bravery, and the Yellow Emperor forgets his wisdom after hearing the 'Tao', they are all because they have been smelted and forged by the 'Dao'." How do you know that the Creator will not heal the wounds of my torture and mend my broken nose, so that I may preserve my spiritual body and follow him? ”

Xu You said: "Alas! It's impossible to know. I'll give you an idea. 'Dao' is my great master! O my great master! It is not for some kind of morality to crush all things into powder, it is not out of benevolence and righteousness to give grace to all ages, it is not old to be older than ancient times, and it is not a skill to return to heaven and earth and carve the shape of all things. This is the realm of the Tao. ”

Yan Hui said: "I have improved. Confucius asked, "What is your progress?" Yan Hui said, "I have forgotten benevolence and righteousness. Confucius said, "Wow, but it's not enough." A few days later, Yan Hui visited Confucius again and said, "I have made progress again." Confucius asked, "What is your progress?" Yan Hui said, "I forgot about Lile." Confucius said, "Wow, but it's not enough." A few days later, Yan Hui visited Confucius again and said, "I have made progress again." Confucius asked, "What is your progress?" Yan Hui said: "I 'sat and forgot'." Confucius asked in amazement and uneasiness, "What do you mean by 'sitting and forgetting'?" Yan replied, "Destroying the strong limbs, retiring the sensitive sense of hearing and clear vision, detaching the body and abandoning the wisdom, so as to become one with the Great Dao, this is called meditation and the 'sitting and forgetting' of the mind and the emptiness of the self." Confucius said: "If you are the same as all things, you will not have a preference, and if you adapt to change, you will not cling to common sense." You've really become a virtuous man! As a teacher, I also hope to follow in your footsteps. ”

Ziyu and Zisang are good friends. Lewd rain Feifei for more than ten consecutive days, Ziyu said: "Zisang is probably going to be hungry, right?" So she brought him bread to eat. When he arrived at Zisang's door, he heard singing and crying inside, and someone played the harp and sang, "Father! Mother! Oh, my God! O man! "The singing is faint and the verses are short. Ziyu hurriedly entered the house and asked, "You sing poetry, why do you have such a tune?" Zisang said, "I am thinking about the reasons that have made me in such a difficult situation, and I am not able to understand it. Do my parents want me to be poor? Heaven does not cover all things with partiality, and the earth does not carry everything with partiality, how can heaven and earth be biased against me and make me poor? I can't find out what makes me poor! However, I am in such a desperate situation, this is probably fate! ”

"Emperor Ying" is the last part of the inner part of "Zhuangzi", which expresses Zhuangzi's idea of government. Zhuangzi's understanding of all things in the universe is based on the "Tao", he believes that the whole universe is one, so there is no difference or difference, all changes in the world are also natural, and human factors are external and additional. Based on this, Zhuangzi's political proposition is to rule by inaction, and the rule by inaction is the center of this article. What kind of person "should" become an "emperor"? That is the person who can listen to nature, conform to the feelings of the people, and teach without words.

The article is roughly divided into seven parts. The first part is to "not start into the non-human", through the mouth of Pu Yizi, he said that the ideal politician is at his own mercy, and he never falls into the dilemma of dividing himself from the self. The second part, "The Ignorance of the Two Worms", points out that formulating various codes of conduct is a kind of deception, and politicians do not need to do much, and if they want to make it difficult for others, it is like "wading through the sea and digging a river" and "making mosquitoes carry mountains". The third part is to "govern the world", which further advocates the idea of governing by inaction, that is, "following the nature of things and not allowing for selfishness". The fourth part goes to "and swim in nothing", and puts forward the so-called rule of "Ming Wang", that is, the rule of inaction that "makes things happy" and "lends all things". The fifth part to "One is the End" narrates the story of the gods and witches giving the pot of enlightenment, explaining that only "emptiness" and "hiding" can be unfathomable, implicitly pointing out that for the sake of government, we must also be humble and conform to ourselves. The sixth part goes to "Therefore can win things without harming", emphasizing that for the sake of political clarity, it should be like a mirror, those who come will be seen, and those who go will not stay, and "winning things" and "not hurting". The rest is the seventh part, which tells the story of Chaochao who was injured by people and lost his true nature and died.

It means that there are endless evils in the politics of doing things. The whole story uses these seven stories to illustrate his political advocacy of doing nothing.

齧 (niè) asked Wang Ni absently, and after asking four times, the answer was that he did not know. Yu Que jumped up with joy and hurriedly went to tell Pu Yizi. Pu Yizi said: "You understand now, right? Youyu's is not as good as Tai's. Youyu also flaunts benevolence and righteousness to win people's hearts, although it can be regarded as winning people's hearts, but it has not yet transcended the involvement of foreign objects. Ty's sleeps comfortably and comfortably, and wakes up at ease; Let them call him a horse, and let them call him like an ox; His knowledge is faithful, his virtue is true, and he has never been affected by external things. ”

Yang Ziju visited Lao Dan and said: "If there is such a person now, he is quick and agile, strong and decisive, has accurate insight and thorough understanding of things, and learns the 'Tao' attentively and diligently, and never gets tired of slacking off. Can such a person be compared to the king of the sages? Lao Dan said: "Such a person seems to the saints to be nothing more than a wise little official who is constrained by his skills and frightened by his hard work when he is in his office. Moreover, tigers and leopards are hunted by many hunters because of their beautiful coat color, macaques are bound by ropes because of their agility in jumping, and dogs are bound by ropes because of their swift catch. Can an animal like this be compared to the King of Sages? Yang Ziju's face changed suddenly when he heard this, and he said uneasily: "I take the liberty of asking the king of the sages how to govern the world. Lao Dan said: "The king of the sages rules the world, and his merits cover the whole world, but it is as if nothing comes from his own efforts, and he teaches and gives to all things, but the people do not feel dependent; There is no way to praise the immeasurable merits, so that all things can dwell in their own place and be satisfied; Based on the unfathomable realm of the mysterious, and living in a world where nothing exists. ”

Zheng Guo has a very good sorcerer named Ji Xian, he knows the life and death of people, as well as the fortune and longevity, and the prediction of the year, month, ten, and day are all accurately fulfilled, as if he is a god. When Zheng Guoren saw him, they were all worried about death and calamity, and hurriedly ran away. When Liezi saw him, he was so impressed that he was intoxicated, and when he came back, he told the teacher what he had seen, and said, "At first, I always thought that Mr. was the most profound, but now he has more advanced witchcraft. The pot said, "What I have taught you is all the external things of the Tao, and I have not been able to teach you the essence of the Tao, have you already attained the Tao?" There are only many females and there are no males, how can they give birth to fertilized eggs! You are on par with the world with the skin of what you have learned, and you are bent on gaining the trust of others, so that people can see the details and look for you. Try to come with him and introduce me to him. ”

The next day, Liezi and the witch Ji Xian visited the pot together. Ji Xian walked out of the door and said to Liezi: "Ah! Your husband is dying! I can't live, I won't need more than ten days! I observed his strange appearance before he died, his expression like ashes in water. Liezi entered the house, his clothes wet with tears, and sadly told Ji Xian's words to the pot. The pot said, "Just now I showed him a state of mind that was as still as the surface of the earth, and the confusion neither shook nor stopped. In this way, I am afraid that I can only see my closed vitality. Try to talk to him again. ”

The next day, Liezi visited the pot with the witch Ji Xian. Ji Xian walked out of the door and said to Liezi: "Luckily, your husband met me!" The symptoms have been alleviated, and I have already observed a slight movement of the energy in the occlusion. Liezi went into the house and told Ji Xian's words to the pot. Juzi said, "Just now I have revealed to him the relative and corresponding mentality of heaven and earth, and all distracting thoughts such as fame and fortune have been excluded, and vitality has been sent from the heels to the whole body. I'm afraid I've seen a glimmer of life in this way. Try to see it with him again. ”

The next day, Liezi visited the pot with the witch Ji Xian. Ji Xian walked out of the door and said to Liezi: "Your husband is uncertain and in a trance, I can't show him a look." Wait until your heart is stable, and then come to show him the face. Liezi went into the house and told Ji Xian's words to the pot. The pot said, "Just now I showed him the balanced and harmonious state of mind of yin and yang. In this way, I am afraid that I can see the vitality of my inner qi being equal and commensurate. The place where the big fish linger is called the abyss, the place where the still river water accumulates is called the abyss, and the place where the flowing river water stays is called the abyss. There are nine names for Yuan, and only the above three are mentioned here. Try to see it with him again. ”

The next day, Liezi and the god Xianji visited the pot again. Before Ji Xian could stand still, he couldn't run on his own. The pot said, "Catch up with him!" Liezi failed to catch up, and came back to tell the pot, saying, "There is no trace of him, let him run away, I have not been able to catch up with him." The pot said, "What I revealed to him at first was never detached from my source." I dealt with him at will, but he couldn't figure out what I was, so I made myself so decadent and submissive, like a stream of water, so he ran away. ”

After that, Liezi deeply felt as if he had never studied the Tao and returned to his home, and did not go out for three years. He helped his wife cook on the fire and fed the pigs like a waiter. For all kinds of worldly things, there is no intimacy and no partiality, and the carvings and ornaments of the past have been restored to their original simplicity and innocence, and the remains of the world are as forgetful as the earth. Although he is involved in the troubles of the world, he can stick to his true nature and remain like this for the rest of his life.

The name of the emperor of the South China Sea is 儵, the name of the emperor of the North Sea is Hu, and the emperor of the center is called Chaos. Zang and Su often met in the chaotic place, and the chaos entertained them very richly, and the concubine and the sudden discussed together to repay the deep friendship of the chaos, saying: "Everyone has the seven orifices of the eyes, ears, mouth and nose for seeing, hearing, eating and breathing, but the chaos does not, we try to chisel the seven orifices for him." "They chiseled a hole every day, and after seven days of chaos, they died.

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