"Da" refers to understanding and accessibility, "Sheng" refers to survival and life, and "Dasheng" means to reach life. How can we "attain life"? The article clearly states that we should get rid of all kinds of external desires, and we should be calm and calm, so we can see that the purpose of this article is to discuss how to nourish the spirit.

The whole work is naturally divided into thirteen parts. The first part to "reverse the sky" is the main purpose of the whole article, "abandoning the world" can be "no tired", "no tired" can be "full of refinement", "and the sky is one", this is the essence of raising the spirit. The following twelve short stories are written, and the moral is all centered around this center.

The second part, "The people are almost true", writes Guan Yin's talk to Liezi, explaining that it is very important to maintain purity and vitality, and further to make the spirit cohesive. The third part goes to "the meaning of the man who is stubborn", and uses the stories of "stubbornness" and "inheritance" to explain the basic method of cultivating the spirit, which is to make the mind highly cohesive and single-minded. The fourth part to "those who are heavy on the outside is clumsy on the inside", using the good traveler's "forgetting water" to illustrate that only by forgetting external objects can we truly concentrate. The fifth part, to "Guo Ye", writes about the dialogue between Tian Kaizhi and Zhou Chenggong and the conversation of Confucius, pointing out that to raise the spirit, we must pay equal attention to "raising the inside" and "raising the outside", that is, to comply with the appropriate everywhere and take the compromise. In the sixth part, "He Ye, who is different", uses the words of the priest to the pig to satirize the behavior of striving for fame and fortune. The seventh part to "not all day long and not knowing the end of the disease", taking Huan Gong's illness as an example, shows that peace of mind and relief is the basis for nourishing the spirit. The eighth part, "Reverse Walking", uses the story of cockfighting as a metaphor to illustrate the method of concentrating and cultivating qi. The ninth part, to "Life", writes about Confucius's observation of people swimming in the water, and the truth of being content with the environment and becoming accustomed to nature. The tenth part to "It is with" writes the story of the skilled craftsman Ziqing cutting wood into iron, in order to illustrate the importance of concentrating on the mind, and to highly integrate the self with the outside world, and there will be a ghost to make the magic work. The eleventh part goes to "Therefore Said to Fail", which shows that if you use yourself lightly and exhaust your energy, you will eventually fail, and this is exactly the opposite of the requirement of cultivating your spirits. The twelfth part, to "forgetting the suitable", directly points out that to cultivate the mind, it is necessary to "not change from within" and "not from the outside", and forget the self and the external object, so as to achieve the state of being free from discomfort.

The rest is the thirteenth part, writing the dialogue between Sun Xiu and Bianzi, which is longer and the content is also complicated, not as compact as the previous paragraphs, but the purpose is still to explain "forget", forget oneself and be able to do nothing and adapt to oneself, and self-adaptation without doing is the true meaning of raising one's spirit.

A person who knows the truth of life will not strive to pursue something that is not beneficial to life. People who know the truth of fate will not strive to pursue things that fate has no choice but to do. To raise the body, you must first prepare all kinds of items, but there are cases where there are enough materials but the body cannot be well maintained; To preserve life, it is necessary to keep life from detachment, but there are also cases where the body is not dead and the life is dead. The arrival of life cannot be postponed, and the departure of life cannot be stopped. Pathetic! The worldly people think that the cultivation of the body is enough to preserve life; However, if it is not enough to nurture the body to save life, then what else is there in the world that is worth doing! Although it is not worth doing, it has to be done, and the internal work or diligence is inevitable.

If you want to avoid the situation of working on the body, it is better to forget about the world. If you forget the world, there will be no toil and restraint, and even if you embark on the right path without toil and restraint, you can live and change with nature if you embark on the right path, and you will be close to the avenue of survival and change with nature. Why must the worldly things be abandoned, and why should the traces of life be forgotten? If you abandon worldly things, you will not be tired, and if you forget your life, you will not lose your life. The body is preserved and the spirit is restored, and it is integrated with nature. Heaven and earth are the father and mother of all things (growth and reproduction), and once they are combined, they form objects, and once objects are separated, they become the beginning of the creation of new objects. The body preserves the spirit without loss, which is called being able to change with the changes of nature; The spirit gathers to a high degree of cohesion, and when it returns, it will complement nature.

Liezi asked Guan Yin: "Moral cultivation is perfect, and a person can sneak in the water without feeling blocked, jump into the fire without feeling the heat, and walk on all things without feeling fear." Why did you reach such a state? ”

Guan Yin replied: "This is because maintaining the spirit of purity and harmony is not something that can be done by wisdom and courage. Sit down, I'll tell you. Everything that has a face, image, sound, and color is an object, so why is there so much difference between things? And what is the most capable of being above others? It's just shapes and colors. How can a visible thing, but who does not reveal its form but remains in the midst of nothingness, understands this truth and understands the mystery within, how can something else control or restrain him! Such a person is within the limits of instinct, hiding in the chaos of gratuitous and clueless, reaming in the changing environment of all things or disappearing or living, with a single-minded nature, a preserving and self-cultivation, and a harmonious virtue, so that he can communicate with nature. In this way, his nature is preserved, his spirit is not lost, and where can foreign objects invade!

"The drunk man fell under the car, covered in injuries but not dead. The injuries to his bones and joints are the same as those of others, but they are different from others, because his mind is highly concentrated, and he does not feel it when he rides in the car, and even if he falls to the ground, he does not know, and death, life, shock, and fear cannot enter his mind, so he has no sense of fear when he encounters injuries from foreign objects. How much more can a person who has been left with the state of mind that has been preserved by drunkenness so forgetful of external objects, how much more so by forgetting them from the way of nature? The saint hides in nature, so nothing can hurt him. The vengeful man will not break the sword that has hurt him, and even the man who is always jealous will not resent the tiles that accidentally come and hurt him unintentionally, so that the world will be peaceful. There is no chaos in siege and field warfare, and there is no punishment of killing and cutting, all because this principle is followed.

"Don't turn on artificial thinking and ingenuity, but develop the true nature of nature. If the true nature of nature is developed, it will be at peace with the encounter and survive; If you open up your mind and ingenuity, you will be ruined at every turn. Don't be disgusted with natural endowments, and don't ignore man-made intelligence, people will be almost innocent! ”

Confucius went to the state of Chu and walked out of the woods and saw a hunchbacked old man sticking cicadas with a pole, as if picking them up on the ground.

Confucius said, "What a coincidence, sir! Is there a doorway? The hunchbacked old man said, "I have my way." After five or six months of practice, two pills are stacked on the head of the rod without falling, and there are very few cases of misses; If you stack three pills without falling, then you will not miss more than once in ten times; Stacking five balls without falling will be as easy as picking them up on the ground. I stand like a broken tree near the ground, and my arm that lifts up a pole is like a branch of a dead tree; Although the world is very large and there are many categories of things, I only pay attention to the wings of the cicada, never think about it, look left and right, and never change my attention to the wings of the cicada because of the complexity of all things, why can't I succeed! ”

Confucius turned to his disciples and said, "Using the mind not to be scattered is a high degree of cohesion, I am afraid it is this hunchbacked old man!" ”

Yan Yuan asked Confucius: "I once transitioned in the depths, and the ferryman's skill in driving the boat was really wonderful. I asked him, 'Can you learn to sail a boat?' The ferryman said, 'Yes.' Those who are good swimmers will soon be able to steer a boat. If he is a good diver, he will be proficient in driving a boat without seeing it. I then asked him how to learn to steer a boat, but he stopped answering me. What does he mean by that? ”

Confucius replied: "Those who are good swimmers quickly learn to steer a boat, because they are accustomed to being in the water and living in nature." As for those who are good divers, they can steer a boat skillfully without seeing a boat, because the abyss in their eyes is like a hill on land, and they look at the ship overturning like a car going backwards. The sinking of the ship, the regression of the car, and the various scenes unfolding before their eyes could not disturb their hearts, and they could not be at ease wherever they went! Those who bet on earthenware are frank and highly skilled, those who bet on metal hooks are suspicious, and those who bet on gold are dizzy and confused. The gambling skills of all kinds of bets are the same, and if there is a pity, that is, the importance of things outside the body. Those who take external objects too seriously must have a clumsy inner world. ”

Tian Kaizhi met Zhou Weigong. Zhou Weigong said: "I heard that Zhu Kidney is learning about health preservation, you have traveled with Zhu Kidney, what have you heard from him?" Tian Kaizhi said: "I just picked up a broom to clean the courtyard, and what can I hear from Mr.!" Zhou Weigong said: "Sir does not need to be modest, I hope to hear the truth in this regard." Tian Kaizhi said: "I heard Mr. say: 'People who are good at maintaining health are like shepherding sheep, and when they see the backward, they use a whip to drive them away. Zhou Weigong asked: What do you mean by this?

Tian Kaizhi said: "There is a single leopard in the country of Lu, who lives in a cave by the mountain spring and drinks water, does not compete with anyone for profit, and lives to be 70 years old and has the same face as a baby; Unfortunately, he met the Hungry Tiger, who killed and ate him. There is another one named Zhang Yi, a wealthy family with a high family and a curtain hanging from Zhu Hu, all of whom tend to go to the court, and when they live to be forty years old, they suffer from internal fever and die. Shan Leopard pays attention to the cultivation of the inner world, but the tiger devours his body, Zhang Yi pays attention to the cultivation of the body, but the disease invades his inner world, these two people are not people who can spur backwardness and take their suitability. ”

Confucius said, "Do not go into the barren mountains and mountains to hide yourself, nor do you throw yourself into the world and expose yourself everywhere, but stand between the two like a tree." If all three of the above conditions are present, he must have the highest reputation. Isn't it clever that one out of ten pedestrians is killed on a terrible road, so father, son and brother remind each other that they must be accompanied by a large number of disciples before they dare to go out! The most terrible thing about people is the loss of posture on the pillow in the eating room; But I don't know that I am reminded and guarded against this, which is really a fault. ”

The official who presided over the ritual at the temple put on his dress, put on a top hat, went to the pigsty, and said to the pigs in the fence, "Why do you hate death? I will feed you for three months, take ordination for you for ten days, fast for you for three days, lay white grass on the mat, and then put your shoulder blades and buttocks on the carved vessels. "For the sake of the pig, it is better to eat chaff and be locked in the pigsty, and for himself, he hopes to live in the world and have a noble and glorious status, and after death he can be dressed in a locomotive and coffin painted with literary style. What is the reason why they will give up things like white grass and carving figurines for the sake of pigs, and want to seek these things for themselves? ”

Qi Huan Gong was hunting in the grass, Guan Zhong drove for him, and suddenly Huan Gong saw a ghost. Duke Huan took Guan Zhong's hand and said, "Father Zhong, what did you see?" Guan Zhong replied, "I didn't see anything." "When Huan Gong came back from hunting, he was tired and sleepy and sick, and he didn't go out for several days.

There was a scholar in the country of Qi who called the prince to sue Ao and said to Duke Qi Huan: "You hurt yourself, how can a ghost hurt you?" When the body is depressed, the spirit will be separated and will not return to the body, and there will be a lack of sufficient mental strength for harassment from the outside world. If the congregated qi is not able to be released, it will make people irritable; If you give a word but can't get through, it will make people forgetful; If you don't get through and don't give down, and you don't get separated from your heart, you will get sick. Huan Gong said: "In this way, then there are still ghosts?" He replied, "Yes." There are ghosts called shoes in the mud in the water, and ghosts called buns in the stove. All kinds of troubles in the portal, a ghost named Thunder is at the disposal; Under the wall in the northeast, a ghost named Bea Salmon is jumping; Under the wall in the northwest, a ghost named Raiding the Sun dwells. There are water ghosts in the water, mountain ghosts in the hills, mountain ghosts in the mountains, wild ghosts wandering in the suburbs, and there is a kind of ghost called the snake in the grass. Huan Gong then asked, "Excuse me, how is the shape of the snake?" He replied, "The snake has a body as big as a wheel, as long as a chariot, and wears a purple robe and a red hat. As a ghost, he hates to hear the sound of a thunder cart the most, and when he hears it, he stands with his head in his hands. Those who see him will probably become overlords. ”

When Huan Gong heard this, he laughed heartily and said, "This is the ghost I saw. So he tidied up his clothes and hat and sat down to talk with the prince, and in less than a day, the illness disappeared unconsciously.

Ji Yuzi domesticated fighting cocks for King Xuan of Zhou. After ten days, King Zhou Xuan asked, "Is the chicken tamed?" Ji Yuzi replied: "No, I am vain and arrogant." Ten days later, King Zhou Xuan asked again, and replied, "No, I still cry when I hear a sound, and I jump when I see a shadow." Ten days later, King Zhou Xuan asked again and replied, "It's still so fast, and the spirit is strong." After another ten days, King Zhou Xuan asked, and replied, "Almost." Even if other chickens crow, it will not change much, it looks like a wooden chicken, its virtue can really be said to be complete, other chickens did not dare to fight, turned around and ran away. ”

Confucius watched in Luliang, the waterfall hangs twenty or thirty zhang high, the torrent and the water splash that washes up are far away for forty miles, and the turtles, rays, fish, and turtles dare not swim in this area. I saw a man in the prime of life swimming in the water, thinking that he was in pain and wanted to die, and sent his disciples to save him along the current. Suddenly, the man in the prime of life swam hundreds of steps away and then came out of the water, still wearing his hair and swimming under the embankment while singing. Confucius followed him and asked him, "I thought you were a ghost, but if you look closely, you are a human being." Excuse me, is there any special way to swim in the water? The man replied, "No, I don't have any particular method." I started out as usual, grew up as a habit, and it was natural to achieve something. I went down to the bottom with the whirlpool in the water, and swam out of the water with the upward current, following the tide without any disobedience. That's how I swim. Confucius said, "What does it mean that 'at first it is the usual, growing up is a habit, and achieving something is in nature'? Then the man replied, "I was born in the mountains, and I am content with the mountain life, and this is called the past." When you grow up and live by the water, you will be content with the water's life, which is called habit; I don't know why I live like this, it's called nature. ”

Ziqing can cut wood to make iron, and after the iron is made, everyone who sees it is amazed that it seems to be the work of ghosts and gods. When Lu Hou saw it, he asked him, "How did you make it?" Ziqing replied: "I am a worker, what kind of special skills will I have!" That said, I still have a skill. When I was about to make iron, I never dared to spend my energy casually, and I had to fast to rest my mind. Fasting for three days no longer with the thoughts of celebrating, rewarding, gaining titles and blessings; Fasting for five days without criticism, boasting, skill, or clumsy thoughts; After fasting for seven days, he was no longer moved by external objects, as if he had forgotten his limbs and body. At this time, the public office and the court no longer exist in my eyes, and the wisdom and single-mindedness have all disappeared from the disturbances of the outside world. Then I went into the mountains and forests to observe the texture of all kinds of wood; Choose the shape and posture that are most in line with the iron, and then the image of the iron that has been formed will be presented in front of my eyes, and then processed and produced; If not, I'll stop. This is the reason why the pure nature of my carpentry is fused with the natural nature of wood, and the utensils made are suspected to be the work of gods, and I am afraid that this is also the reason for this! ”

Higashino Ji was able to see Lu Zhuanggong because he was good at driving, and he was able to advance and retreat in a straight line, turning left and right to form a regular arc. Zhuang Gong thought that even the weaving pattern might not be able to catch up, so he asked him to turn a hundred times and come back. When Yan Yan encountered this incident, he went inside to meet Zhuang Gong and said, "Dong Yeji's horse will definitely fail." Zhuang Gong was silent. It didn't take long for Higashino to return. Zhuang Gong asked, "Why did you know in advance that you would fail?" Yan Yu replied: "Higashino Ji's horsepower has been exhausted, but if you still want it to run in circles, it will definitely fail." ”

A man named Sun Xiu walked to the door and asked his teacher Bian Qingzi in amazement, saying: "I have never been told that my moral cultivation is poor in my hometown, and no one has said that I am not brave in the face of danger; But I have never met a king in my field who has never met a good old man, who has never met a holy king who has contributed to the country, who has been rejected by the village and banished by the magistrates, and what sin do I have against Heaven? How did I end up with such a fate? ”

Bianzi said, "Have you not heard of the practice of a man with a very high moral cultivation? Forgetting one's own liver and gall, abandoning one's own ears and eyes, unintentionally indulging in the dirt of the world, and living freely in an environment that does not seek to make achievements, this is called making a difference without being self-assured, and making achievements without being complacent. Now you dress yourself up so skillfully that you can frighten people, you cultivate yourself to highlight the filth of others, and you show off yourself unabashedly as if you were walking with the sun and the moon in your hands. You have been able to preserve your body and body, you have the nine senses, and you are not in the ranks of ordinary people who die in the middle of the way, you are deaf, blind, lame, and lame, and you are really lucky, and what time do you have to complain about the heavens! You'd better go! ”

Sun Xiu walked out of the house, and Bianzi returned to the room. After a while, Bianzi looked up to the sky and sighed, and the disciple asked, "Why is the gentleman sighing?" Bianzi said: "Just now Sun Xiu came in, and I told him about the virtues of a person with extremely high moral cultivation, and I am really worried that he will be surprised and even more confused. The disciple said, "No." Is what Sun Xiu said correct? Is what the gentleman said wrong? It is impossible to confuse the right by the wrong one. Is what Sun Xiu said wrong? Is what the gentleman said correct? He had come to ask for advice because of confusion, so what was his fault! ”

Bianzi said, "Not like that. Once upon a time, there was a seabird flying to the outskirts of the capital of Lu, the king of Lu liked it very much, and used the 'Taigao' to feast on it, and played the music of 'Jiu Shao' to make it happy, and the seabird was sad and sad, dazzled, and did not dare to eat and drink. This is called raising birds according to one's own habits. If you raise a bird according to its habits, you should let it inhabit deep woods, float in large rivers and lakes, and let it eat loaches and small fish, which is a very common reason. Today's Sun Xiu is a man of obscurity, and I told him that the virtues of a person with a high moral cultivation are like using a carriage to carry a little mouse, and the music of bells and drums to please a little bird. How could he not be surprised?

The toes of the "thumb" finger are superfluous things in the human body, just like the fingers that come out of the side and the tumors that are attached to them. What is intrinsic to things? That's what is natural and human. Advocating the idea of letting nature and conforming to human feelings is the center of this article.

The article is roughly divided into four parts. The first part, "The Most Righteous Thing in the World", shows that wisdom, benevolence, and argument are like "thumbs", "branches", and "warts attached to the county" on the human body, which are all superfluous things that do not conform to their nature. The second part, to "confuse the world", focuses on criticizing benevolence and righteousness and etiquette, pointing out that the right way in the world is better than "not losing the feelings of his life", that is, maintaining the true feelings of nature, while "benevolence and righteousness" and "etiquette and music" make "the world confused". The third part goes to "Evil Takes Gentlemen and Villains in the Midst of It", and further points out that flaunting benevolence and righteousness is the bane of the world, and from the perspective of dying for foreign things, both gentlemen and villains are "crippled", so there is no difference. The remainder is the fourth part, which points out that all doing is better than not doing, thus clarifying the social view that is neither benevolent nor obscene.

This and the next part, "The Horseshoe", can be said to be a sister chapter, and can also be regarded as a prelude to "The Horseshoe", reflecting Zhuangzi's social and political outlook on ruling by doing nothing and returning to nature, and making a direct critique of Confucian benevolence, righteousness, and etiquette, but also denying the progress of some societies. The words are straightforward, and the opinions leap into words.

Is it innate? But it's more than ordinary people get. Is the tumor attached to the human body from the human body? However, it is beyond the nature of human beings. Employing a variety of methods to promote benevolence and righteousness is an indispensable part of the body's five internal organs! But it is not the right way without bigotry. Therefore, the toes on the feet are joined together with useless flesh; Next to the six fingers of the hand are useless fingers; To man's innate character and desires, all kinds of superfluous things are like the confused and erroneous pursuit of righteousness, and the use of human hearing and sight out of the norm.

For a person with clear vision, isn't the "superfluous" beyond the body dazzling by confusing the five colors, indiscriminating the literary colors, and embroidering the gorgeous costumes in blue and yellow? And Li Zhu is like that. For people with a keen sense of hearing, isn't the "superfluous" beyond the ontology confusing the five tones and the six rhythms, and isn't it confusing the various tones of gold, stone, silk, bamboo, yellow bell, and Dalu? And Shi Kuang is like this. For those who advocate benevolence and righteousness, isn't the "superfluous" beyond the ontology a pretension to morality and a closed truth in order to gain fame, so that people in the world are clamoring to abide by impossible rituals? And Zeng Shen and history?? In this way, for those who are good at words, isn't the "superfluous" beyond the ontology a pile of words, piercing through sentences, galloping their minds into the "white" sophistry of right and wrong, and struggling to list countless nonsense in pursuit of a short-lived reputation? And Yang Zhu and Mo Zhai are like this, so these are superfluous and artificially created unrighteous methods, and they are by no means the supreme reason and righteous path of the world.

The so-called true path of truth is the true feeling that does not violate the true feelings of nature and that things get their own place. Therefore, what is combined together is not considered to be concurrent, and what is born from the side branches is not superfluous, the long is not surplus, and the short is not insufficient. Therefore, although the calf of the wild duck is very short, it is troublesome if it is continued to be long; Although the calf of the crane is very long, it is painful to cut off a section. Things are inherently long and cannot be arbitrarily truncated, and things that are originally very short cannot be arbitrarily extended, so that there is no need for all kinds of things to eliminate troubles. Belch! Benevolence and righteousness are not inherent in human beings, right? How can those who advocate righteousness have so much concern?

Moreover, for a man with toes together, he will cry when he splits his toes; For those who come out of the fingers, he will also cry when he bites off the wrong fingers. In both cases, some of which are more than normal and some are less than normal toe counts, they have the same cause of the same trouble. The benevolent people of the world today look far away and worry about the calamities of the world; Those who are unkind abandon the true nature and nature of man and covet riches. Belch! Benevolence and righteousness are not inherent in human beings, right? And since the Xia, Shang, and Third dynasties, how can the world be so noisy?

Moreover, relying on curved rulers, ink lines, compasses, and angle rulers to correct the form of things is a practice that damages the nature of things; Relying on rope glue paint to make things tightly bonded to each other is a practice that harms the natural endowment of things; Those who use ritual music to change and correct the people's livelihood hard, and use benevolence and righteousness to care for and educate the people, so as to soothe the hearts of the people in the world, will lose the normality of people. Everything in the world has its own inherent normality. The so-called normality is that the curved ones do not rely on the curved rulers, the straight ones do not rely on the ink line, the perfectly round ones do not rely on the compass, and the square ones do not rely on the angle ruler, so that the segregated things are attached together without relying on glue and lacquer, and the single things are tied together without relying on ropes. As a result, everything in the world grows unconsciously without knowing why it grows, and likewise unconsciously gains without knowing why it has gained. Therefore, there is no difference between ancient and modern truths, and there can be no deficit. So why is benevolence endlessly artificially sandwiched between heaven and nature like a glue-painted rope? This makes people all over the world puzzled!

Small confusions can lead people in the wrong direction, and large confusions can change people's nature. How do you know this is the case? Since Yu Shun took benevolence and righteousness as a call to stir up the world, there is no one in the world who is not running for benevolence and righteousness, isn't this using benevolence and righteousness to change people's original true nature? Now let's try to talk about that. Since the Xia, Shang, and Zhou dynasties, there has been no one in the world who has not changed his own nature with the help of external objects. Ordinary people sacrificed for personal gain, scholars sacrificed for fame, doctors sacrificed for their families, and saints sacrificed for the world. Therefore, these four kinds of people are engaged in different careers and have their own names for their reputations, but they sacrifice their lives to the detriment of human nature, but they are the same. Zang and Gu, two house slaves, herded the sheep together, but they let the sheep run away. asked what Zang was doing, and said that he was reading with a book; When asked what Gu was doing, he said he was playing a game of dice. The two men did different things, but they lost their sheep in the same way. Boyi died at the foot of Shouyang Mountain for the sake of his fame, and the thief died on the Tanglin Mountain for personal gain, these two people, the reasons for their death are different, but they are the same in terms of mutilating life and damaging nature. Why do you have to praise Boyi and blame the thief! The people of the world are consecrating their lives for a certain purpose: those who sacrifice for righteousness, the world calls him a gentleman; Those who sacrifice for the sake of goods, the world calls him a villain. Their sacrifice for a certain purpose is the same, and some are called gentlemen, and some are called villains. If in terms of mutilating life and damaging nature, then the thief is also a boy, how can he distinguish between a gentleman and a villain among them!

Moreover, to attach one's own nature to benevolence and righteousness, even if it is like Zeng Shenhe History?? That mastery is not what I think is perfect; Attaching one's own nature to the five flavors of sweet, sour, bitter, spicy, and salty, even if he is as proficient as Yu'er, is not perfect as I think; Attaching one's own nature to the five tones, even if he knows the rhythm of music like Shi Kuang, is not as smart as I think; Attaching one's own nature to the five colors, even if he knows colors as well as Lizhu, is not the visual acuity I think it is. By perfection I mean not such thing as righteousness, but something better than what each has to gain; What I mean by perfection is not the so-called benevolence and righteousness, but the indulgence of nature and the preservation of true feelings. When I say smart, I don't mean being able to hear what others do, but being able to examine myself. When I say visual acuity, I don't mean being able to see others, but being able to see oneself clearly. Those who cannot see themselves clearly but can only see others clearly, and cannot be satisfied with being satisfied with what they ask for others, this is the person who demands what others get but cannot be satisfied with what he deserves, that is, he who is greedy to achieve what others have achieved but cannot be satisfied with what he should achieve. Striving to attain what others have attained and not being satisfied with what you should have attained, whether it is stealing or stolen, is also stagnant and evil. I am ashamed of my understanding of the nature of all things in the universe and the laws of change of things, so I say that I cannot practice the discipline of benevolence and righteousness at the next level, and at the next level I say that I do not want to engage in acts of stagnation and evil.

This article shows Zhuangzi's political proposition of opposing bondage and fetters and advocating all return to nature.

The full text can be divided into three parts. In the first part, "This is also the fault of those who govern the world", taking "Bole is good at governing horses" and "pottery and craftsmen are good at governing the world and wood" as examples, alluding to the rules and methods of all politicians governing the world, which directly harm the nature and nature of things. The second part, "The Fault of the Saints", compares the fact that everything in ancient times had a common nature and everything was born from nature, condemned the later generations for promoting the so-called benevolence, righteousness, propriety, and happiness, destroying the nature of people and the true feelings of things, and directly pointed out that this is the "fault of the saints". The remainder of the third part, which continues to use the horse as a metaphor, further illustrates that all fetters are the destruction of natural nature, and the so-called benevolence and righteousness promoted by the saints can only encourage people to "strive for profit".

In Zhuangzi's eyes, the strife and turmoil of the current society all stem from the so-called "governance" of the sage, so he advocated abandoning benevolence, righteousness and etiquette, abolishing all shackles and fetters, and allowing society and things to return to their nature and nature. The article exposes the hypocrisy and deception of benevolence, righteousness, and etiquette, but it is extremely undesirable to admire the primitive state of ancient society, and the political proposition of "self-transformation of non-action" is also negative and avoids reality. Horses, hooves can be used to trample frost and snow, hair can be used to resist wind and cold, hungry to eat grass, thirsty to drink water, when sex rises, raise hooves and feet to jump hard, this is the nature of horses. Even if there is a high platform main hall, it is of little use to horses. When there was a man in the world, he said, "I am good at managing horses." So he seared the horse's hair with red-hot iron, trimmed the horse's hair with scissors, chiseled the horseshoe armor, branded the horse's mark, tied them with tethers and tripwires, and arranged them with mangers and beds, so that the horses were dead two or three tenths of the dead. If they are hungry and do not give them anything to drink, let them gallop quickly, let them run rapidly, let them walk in order, let them move in uniformity, with the restrictions of the horse's mouth and the decoration of the horse's mouth in front, and the threat of leather whips and bamboo strips in the back, so that more than half of the horses will die. The potter said, "I am the best at making clay, and I make vessels out of clay, which are round and square to be square." The carpenter said, "I am the best at making wood, and I make vessels of wood that are curved to the requirements of the hook and arc, and straight to the ink line." "Is it the nature of clay and wood to want to cater to compasses, angles, hooks, and ink lines? However, they have been praised for generations, saying, "Bole is good at managing horses" and "potters and carpenters are good at managing clay and wood", which is also the fault of those who govern the world, and I think that this is not the case with those who are good at governing the world. The common people of Li have their inherent and unchanging instincts and instincts, weaving cloth and then dressing, cultivating and then eating, which are the common virtues and instincts of human beings. People's thoughts and actions are integrated without a little partiality, which is called letting things be. Therefore, in the era when human nature was most perfectly preserved in ancient times, people's actions were always so natural, and people's eyes were so single-minded and unconcerned. It was during this era that there were no paths and tunnels in the mountains, no boats or bridges on the water, all kinds of things lived together, human dwellings were connected without distinction between towns and counties, birds and beasts were in groups, and plants and trees grew freely. Therefore, the birds and beasts can be dragged by ropes, and the nests of birds and magpies can be climbed to visit. In that era when human nature was most perfectly preserved, human beings lived with animals and animals, and coexisted with all kinds of things. If everyone is stupid and unintelligent, human instinct and nature will not be lost; Everyone is ignorant and has no selfish desires, which is called "plain" and "simple". Being able to maintain its natural color like raw silk and logs will keep the instinct and nature of human beings intact.

When there were saints in the world, who reluctantly advocated the so-called benevolence and tried their best to pursue the so-called righteousness, confusion and suspicion began to appear in the world. The indulgent pursuit of pleasure and the complicated and trivial formulation of rituals and laws led to the separation of the world. So, if it wasn't originally divided, who could still use it to carve it into a wine vessel! If a piece of white jade is not broken, who can still carve jade out of it! The primitive natural nature of human beings is not abandoned, where is the use of benevolence and righteousness! The inherent nature and true feelings of human beings are not deviated, where is the use of etiquette and music! The five colors are not confused, who can call up the Wencai! If the five tones are not matched, who can respond to the six laws! It is the sin of carpentry to break down logs to make all kinds of utensils, and it is the sin of a saint to destroy man's natural nature in order to promote so-called righteousness!

Besides, horses live on land, eat grass and drink water, rub each other neck to neck when they are happy, and kick each other back to back when they are angry, and that's all the horse's ingenuity is. When the scales and the yoke were put on it, and the bridle with a crescent moon was placed on its head, the horse would look sideways, stiffen its neck against the yoke, and be violent and untamed, or spit out the mouth of its mouth treacherously, or stealthily take off the bridle from its head. Therefore, it is completely the fault of Bole that the horse's ingenuity can make an attitude of confrontation with others. In the ancient Hux's time, the people of Li didn't know what to do, they knew where to go when they walked, they frolicked with food in their mouths, and they played with a full stomach, and all people could do was that. When the saint appeared, he created ritual music to correct the image of the people of the world, and flaunted the unattainable benevolence and righteousness to comfort the hearts of the people of the world, so people began to seek wisdom and ingenuity in every possible way, and rushed to compete for personal interests, but could not be stopped. This is also the sin of a saint!

"胠箧" means to open a box. The theme of this article is the same as that of the Horseshoe, but it is more profound than the Horseshoe, and the language is also direct, on the one hand, it tries to attack the so-called "benevolence" of the saints, and on the other hand, it advocates the abandonment of all culture and wisdom, so that society can return to its primitive state. The promotion of the idea of "renunciation of the holy and the abandonment of knowledge" and the political idea of returning to the primitive are the central points of this article.

The whole article is roughly divided into three parts. The first part, "The world is governed from the beginning", starts with the discussion that all kinds of anti-theft methods will eventually be used by thieves, and points out that the ideas and methods of governing the world at that time were the tools of rulers and conspirators, and focuses on criticizing "benevolence and righteousness" and "etiquette". The second part, "The uselessness of the law", further puts forward the viewpoint of rejecting all social cultures, and links the idea of "absolute sacredness" with the idea of "abandoning knowledge". The remaining part is the third part, which expresses the political proposition of remembering the primitive society by comparing the "world of virtue" and the "chaos of less than three generations".

This article profoundly exposes the hypocrisy of benevolence and righteousness and the darkness of society, and points out sharply that "those who steal the hook are punished, and those who steal the country are princes." However, he could not see a way out for society, so he put forward the idea of "abandoning knowledge of the sacred", abandoning social civilization and progress, and regressing to the primitive state of human beings. This is the negative side of Zhuangzi's social and political outlook.

In order to prepare against thieves who pry boxes, pick pockets, and open cabinets, it is necessary to tighten the knots, strengthen the latches and lock keys, which is what is commonly referred to as clever practice. But as soon as the great robber came, he ran quickly with the cabinet on his back, his chest, and his pocket, lest the knots, the latches, and the keys were not strong enough. If this is the case, isn't the so-called clever way to accumulate and reserve for the thieves? So I've tried to discuss the situation, is there a so-called wise man in the world who doesn't accumulate wealth for the thief? Are there any so-called saints who do not guard their property for themselves and do not steal them?

How do you know this is the case? In the country of Qi at that time, the neighboring villages looked at each other from afar, the voices of chickens and dogs heard each other, the water surface spread by fishing nets, and the land cultivated by ploughs and hoes, with a radius of more than 2,000 miles. In the entire border, all the places used to set up temples and shrines, and all the places used to build administrative institutions at all levels of eup, house, prefecture, lu, township, and li, are not imitating the practices of the ancient sages! However, Tian Chengzi killed the monarch of Qi at once, and he stole the entire Qi country. Is what he stole and seized just that kind of Qi country? It was also looted along with the various holy laws and regulations there. Although Tian Chengzi has a reputation as a thief, he is still in a stable position like Yao Shun, and small countries dare not criticize him, and large countries dare not crusade against him, stealing Qi from generation to generation. So, isn't this the theft of the Qi Kingdom and the laws and regulations of the Shengming there, so as to guard his thief body? So I tried to discuss the situation, are there any so-called wise people in the world who do not accumulate wealth for the great thieves? Is there a so-called saint who does not defend the property for the thief?

How do you know this is the case? In the past, Long Feng was beheaded, Bigan was cut off, Chang Hong was taken out of his belly, and Zixu was thrown into the river to rot. Even men of good power like the four above are not immune to being killed. Therefore, the disciple of the thief asked the thief, "Is there a rule and a standard for being a robber?" The thief replied, "Where will there be no rules and standards?" Speculating out of thin air about what kind of belongings are stored in the house, this is Shengming; Rate the first to the house, this is bravery; Finally quit the house, this is righteous anger; Knowing whether action can be taken or not is wisdom; Distributing justice after the fact is charity. There is no one in the world who cannot possess the above five things, but can become a thief. From this point of view, a good person cannot start a business if he does not know the way of the saints, and a thief cannot steal if he does not know the ways of the saints. If there are few good people in the world, and there are many bad people, then the saints will bring less benefits to the world and more disasters to the world. Therefore, it is said that the lips are turned outward, and the teeth will be exposed to the cold, and the wine offered by Lu Hou has a weak taste, which causes Handan, the capital of Zhao State, to be besieged, and the saint appears, so the thieves also rise. Attack the saints and release the thieves, and the world can be peaceful.

The streams are dry, the valleys are particularly empty, the hills are leveled, and the deep pools are particularly full. If the saint dies, then the thieves will not rise again, and the world will be peaceful and nothing will happen. If the saint does not die, the thief will not stop. Even if the whole society reuses the saints to govern the world, then this is the greatest benefit for the thieves. The number of items measured by the people of the world is determined by Dou and Hu, and then they are stolen together with Dou Hu; Formulate a weighing hammer and a weighing rod for the people of the world to measure the weight of the item, and then steal it together with the weighing hammer and weighing rod; Formulate talismans and seals for the people of the world to win the trust of others, then they will be stolen together with the talismans and seals; Formulate benevolence and righteousness for the people of the world to regulate people's morality and behavior, then it will be stolen along with benevolence and righteousness. How do you know this is the case? Those who stole small things like belts and hooks were tortured and killed, while those who stole whole nations became princes; Only then does the gate of princes exist in benevolence and righteousness. Isn't this a theft of righteousness and wisdom? Therefore, those who follow the great thieves, who occupy the position of princes, and who steal the righteousness and the benefits of the buckets, scales, and seals, cannot be exhorted even if they are rewarded by high officials, and cannot be forbidden even if they have the majesty of execution and killing. All these circumstances, which greatly favor the thieves and do not allow them to be forbidden, are the fault of the saints. Therefore, the fish cannot be separated from the deep pool, and the sharp weapon of governing the country cannot be shown to others casually. Those so-called saints are the sharp weapons that govern the world, and they cannot be used to express the world.

Therefore, if the saint is cut off and the wisdom is abandoned, the great thief can stop; Throw away jade and destroy jewelry, and the little thief will disappear; If the seal is broken by burning the talisman, the people will be simple and rich; Break the bucket and break the scale rod, and the people will have no fighting; Only by destroying the law of the saints in the world can the people talk about right and wrong and right and wrong. Disturb the six laws, destroy all kinds of musical instruments, and block the ears of the teacher, so that the people of the world can preserve their original hearing; Eliminate ornamentation, discrete multicolor, and stick to Lizhu's eyes, so that people in the world can preserve their original vision; Destroy the hook and the ink line, abandon the compass and the angle, and break the fingers of the worker, so that the people of the world can retain their original ingenuity. Therefore, it is said, "The greatest ingenuity is like clumsiness." "Cut off the ginseng, history?? 's loyalty and filial piety, clamp Yang Zhu and Mo Zhai's eloquent mouths, and abandon benevolence and righteousness, so that the virtues of the people in the world can be mixed and unified. If everyone retains their original vision, then there will be no destruction in the world; If everyone retains their original sense of hearing, then there will be no trouble in the world; If everyone retains their original wisdom, then there will be no confusion in the world; If everyone retains their original nature, then there will be no evil in the world. That Zeng Shen, Shi ??、 Yang Zhu, Mo Zhai, Shi Kuang, Gong Qi and Li Zhu all exposed and flaunted their virtues, and used them to confuse the people of the world, which is the reason why the method of holy rule is useless.

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