Yin Tang asked Xia Ge, "Did things exist from ancient times?" Xia Ge said: "In the beginning there were no things; now how could we have things?" Later people will say that there are no things now, can they?" Yin Tang said, "Then is it that things have neither before nor after?" Xia Ge said: "The beginning and end of things originally has no limit." A beginning may become an end, and an end may become a beginning; how can one know its order? But beyond things, before events, I do not know." Yin Tang said: "Then is there a limit to the eight directions above and below?" Ge said, "I do not know." Tang insisted on asking. Ge said: "If there is nothing, then there is no limit; if there is something, then it has an end;" How do I know this? Beyond the boundless, there is again no boundlessness; within the endless, there is again no endlessness. Boundlessness repeats without boundlessness; endlessness repeats without endlessness. Therefore, I know that it is boundless and endless, but do not know that it has a limit or an end." Tang asked again: "What exists beyond the four seas?" Ge said, "It is still like Qi Zhou." Tang said: "On what basis do you assert this?" Ge said, "When I traveled east to Ying, the people there were still the same." I asked about the east of Ying, and it was again like Ying. Traveling west to Bin, the people there were also the same. I asked about the west of Bin, and it was again like Bin. Therefore, I know that the four seas, four wildernesses, and four extremes are no different from this. Thus, great and small contain each other; there is no end or limit. Containing all things is like containing heaven and earth; Because it contains all things, it does not come to an end; because it contains heaven and earth, it has no limit. How can I know that beyond the heavens and earth there is not a greater heaven and earth? It is also something I do not know. Thus, heaven and earth are also things. Things have deficiencies; therefore, in the past, Nüwa practiced using five-colored stones to mend their imperfections; she cut off the legs of the giant tortoise Ao to establish the four extremes. After that, the Gonggong clan vied with Zhuanxu for the position of emperor; in anger, he struck Mount Buzhou, broke the pillar supporting heaven, and severed the tether holding the earth, so the sky tilted toward the northwest, and the sun, moon, stars, and constellations moved accordingly; the land did not fill the southeast, hence all rivers and streams flowed there." 

Tang asked again: "Do things have great and small sizes?" Are they long or short? Are they the same or different?" Ge said: "To the east of Bohai Sea, it is unknown how many tens of millions of li away, there is a great ravine. It is indeed a valley with no bottom; its depths have no limit, and it is called Gui Xu." The waters of the eight strings and nine regions, as well as the flow of the Milky Way, all pour into it without increasing or decreasing. Five mountains are there: the first is Daiyu, the second Yuanqiao, the third Fanghu, the fourth Yingzhou, and the fifth Penglai. The mountains are high with a circumference of thirty thousand li; their flat summits measure nine thousand li in area. The distance between the spaces among these mountains is seventy thousand li, and they are considered neighbors. The terraces and pavilions on them are all made of gold and jade; the birds and beasts there are pure white. The zhugan trees grow clustered together; their blossoms and fruits each possess flavors, and consuming them bestows eternal youth and prevents death. Those who dwell there are all descendants of immortals and sages; Each day and night, countless numbers fly back and forth. The roots of the five mountains are not firmly attached to anything; they constantly rise and fall with the tides, unable to remain stationary for even a moment. The immortals and sages were distressed by this and complained to the Emperor. The Emperor feared that they might drift toward the western extreme, losing the dwelling place of the immortals and sages. Thus, he ordered Yuqiang to command fifteen giant tortoises to raise their heads and bear them up. They took turns in three shifts, exchanging positions once every sixty thousand years. The five mountains finally stood firm and remained motionless. The country of Longbo had a giant who, with each step covering no more than several thousand li, reached the location of the five mountains. With one cast of his line, he caught six tortoises; carrying them together, he hurried back to his homeland and burned their bones for divination purposes. As a result, the two mountains Daiyu and Yuanqiao drifted toward the northern extreme and sank into the great sea; the number of displaced immortals and sages was counted in the hundreds of millions. The Emperor was furious, so he reduced the territory of the country of Longbo to confine it. He diminished the people of Longbo, making them shorter in stature. At the time of Fu Xi and Shen Nong, the people of that country were still over ten zhang tall. Forty thousand li east from Zhongzhou, one reaches the Jiaojiuo Kingdom. The people are one chi and five cun tall. In the extreme northeast, there were people named Zhengren, who were nine cun tall. To the south of Jing, there are beings called Mingling, for whom five hundred years constitute spring and five hundred years autumn. In ancient times, there was a great chun tree, for which eight thousand years constituted spring and eight thousand years autumn. On decaying soil, there are mushrooms and lingzhi fungi that sprout in the morning and die by dusk. In spring and summer months, there are tiny flies called mengruai, which hatch with the rain and die upon exposure to sunlight. To the north of the extreme northern region lies a sea called Minghai, also known as the Celestial Pool, where there are fish. Its width spans thousands of li, and its length is proportionally vast; its name is Kun. There are also birds there. Its name is Peng, and its wings resemble clouds hanging from the sky; its body is proportionally immense. How could the world know of such creatures? Dayu encountered them during his travels; Boyi recognized and named them; Yijian heard about them and recorded their existence. In the spaces between rivers and shores, there are tiny insects called Jiaoming; they gather in flocks on the eyelashes of mosquitoes without touching one another. They rest, leave, and return, yet the mosquito remains unaware. Lizhu Ziyu, with his eyes wide open during daylight and eyebrows raised in concentration, gazed intently but could not discern their forms; ?? Yushikuang listened attentively at night with his ears perked and head bowed, yet he could not hear their sounds. Only Huangdi and Rongchengzi, residing atop KONGTONG Mountain, observed a three-month fast, their minds still and their forms abandoned; gradually using spiritual vision, they clearly perceived them as if seeing the gentle slopes of Songshan Mountain; gradually perceiving with their vital energy, they distinctly heard it like the sound of thunder and lightning. In the states of Wu and Chu, there is a great tree named Yi; it has emerald-green foliage that remains all winter, bearing red fruits with an acidic flavor; Consuming its bark and sap can cure anger-induced ailments. The people of Qi Zhou cherished it; when transplanted across the Huai River to the north, it transformed into a zhi tree instead. The qiongzhu bird does not cross the Ji River; the he animal dies if it crosses the Wen River. This is due to the nature of the earth's qi. Although their forms and vital energies differ, their natures are essentially the same; they cannot be interchanged. All lives are complete in themselves, and all portions are sufficient as they are. How can I recognize their greatness or smallness? How can I discern their length or shortness? How can I recognize what is the same and what is different?"

The two mountains Tai Xing and Wangwu, each covering an area of seven hundred li, were ten thousand ren high. They originally lay to the south of Jizhou and to the north of Heyang. Yugong from Beishan, who was nearly ninety years old, lived facing the mountains. He was troubled by the blockage of the northern mountain, which made travel in and out roundabout and inconvenient. He gathered his family to discuss, saying: "I will join you all in exerting our full strength to level this dangerous terrain. If we can clear a direct path from here through the southern part of Yu to reach Hanyin, would that be acceptable?" They all readily agreed. His wife raised doubts, saying: "With your strength, you could not even reduce the small hill of Kuifu; what will you do about Tai Xing and Wangwu Mountains?" And where would you put all the earth and stones?" They replied: "Throw them to the end of Bohai Sea, north of Yintu." He then led three men among his descendants who could carry burdens, chipping at the stones and tilling the soil, using baskets to transport the earth and rocks to the end of Bohai Sea. A widow from the Jingcheng family who was a neighbor, with an orphaned young son just beginning to lose his baby teeth, jumped up and went to help him. After one cycle of cold and heat changed the seasons, they would only return once. Hequ Zhisou laughed and tried to stop him, saying: "How unwise you are!" With your remaining years and strength, you cannot even remove a single blade of grass from the mountain; what then will you do with all this earth and stone?" Yugong of Beishan sighed deeply, saying: "Your mind is stubborn; it cannot be penetrated. You are not even as resolute as a widow and her weak child." Though I may die, my son will still be here; the son will have a grandson, and the grandson will in turn have sons; there will be more sons for the sons, and more grandsons for the grandsons; son and grandson after son and grandson will continue endlessly, while the mountain does not grow any higher. Why be troubled about it not being leveled?" Hequ Zhisou had no reply. The deity who holds the snake heard of this, fearing that he would never stop, and reported it to the Emperor. The Emperor was moved by his sincerity and ordered two sons of Kua'e Shi to carry away the two mountains, placing one in the north of Shuo and the other in the south of Yong. From then on, there were no more mountain ranges blocking the southern part of Ji and the northern bank of the Han River. Kuafu did not measure his strength, wishing to chase the shadow of the sun, and pursued it at the edge of Yugou. Thirsty and wanting to drink, he rushed to drink from the rivers He and Wei. The rivers He and Wei were not enough; he was about to go north to drink from the great marsh. He had not yet reached his destination when he died of thirst along the way. He discarded his staff, and where his corpse was soaked in fat and flesh, a Deng forest grew. The Deng Forest spread over thousands of square li.

Dayu said: "Within the six directions and under the four seas, things are illuminated by the sun and moon, regulated by stars and constellations, recorded by the four seasons, and summarized by the Tai sui." Things born of divine spirits take on different forms; some short-lived and some long-lived, only the sage can understand their ways." Xia Ge said: "If that is so, then there are also things that come into being without the intervention of divine spirits, take form without yin and yang, become luminous without the sun and moon, die young without violence, live long without special care, eat without relying on the five grains, wear clothes without using silk or down, and travel without needing boats or carts. Their nature is spontaneous; it is not something even a sage can fully comprehend."

When Dayu was managing the waters, he became lost and strayed into another kingdom. North of the Bohai Sea, it was unknown how many thousands or millions of li away from Qi Zhou. The name of this country was Zhongbei, and no one knew where its boundaries ended. There were no winds, rains, frost or dew, and birds, beasts, insects, fish, grasses, or trees did not grow there. All directions were level, with high mountains surrounding it. In the center of this land there was a mountain named Huling, its shape resembling a large jar or basin. Atop it was an opening shaped like a round ring, called Zixue. Water gushed out from there, named Shenfeng; its fragrance surpassed that of orchids and peppers, and its taste exceeded that of fermented liquor. One source split into four channels, flowing down to the foot of the mountain; They circulated throughout the entire land, reaching every corner completely. The earth and air were harmonious, with no plagues or epidemics. Human nature was gentle and compliant; creatures did not compete or contend. They had tender hearts and delicate bones, neither arrogant nor envious; elders and the young lived as equals, without rulers or subjects; men and women roamed together freely, without matchmakers or betrothals; they lived by the water, neither farming nor planting crops; The climate was warm and comfortable, so they did not weave or wear clothes; They lived a hundred years before dying, neither prematurely nor from illness. The people multiplied without number, experiencing joy and happiness, free from old age, sorrow, or suffering. Their custom loved music; they would hold hands and sing in turn, never ceasing their songs all day long. When hungry or weary, they drank the divine spring water, which gave them strength and kept their wills peaceful. If they drank too much, they would become drunk and remain so for ten days before waking up. They bathed in the divine spring water; their skin became smooth and lustrous, and its fragrance lasted for ten days before fading. King Mu of Zhou once traveled north and passed through this land, forgetting to return for three years. After returning to the Zhou court, he longed for that country and felt disoriented as if lost in a dream. He did not consume wine or meat, nor summon his concubines for several months before gradually recovering. Guan Zhong encouraged Duke Huan of Qi to travel, and together they went to Liaokou and then proceeded to that land. Xipeng advised, saying: "Your Majesty abandons the vastness of Qi's territory, its numerous people, the beauty of its mountains and rivers, the abundance of its resources, the flourishing rites and righteousness, the elegance of its ceremonial dress, the court filled with splendor and luxury, the loyal and virtuous ministers in full assembly, where a single command can mobilize hundreds of thousands of soldiers, and a mere gesture can make the feudal lords obey. What could there possibly be to envy in that land that would lead you to abandon Qi's state for a barbarian country?" This is your old father Zhongfu speaking foolishly; how can you follow him?" Duke Huan then stopped, and informed Guan Zhong of Xipeng's words. Zhong said: "This is indeed beyond what Peng can understand." I fear that this land may be beyond our comprehension. What is there to be attached to in the wealth of Qi State? How can I pay heed to Xipeng's words?"

The people of the southern land wore their hair loose and went about unclothed; the people of the northern land wrapped headscarves and wore furs; The people of Zhongguo [Central Land] wore caps and crowns with flowing robes. The nine regions drew sustenance in different ways—some from farming, others from commerce, some from tilling fields, and others from fishing. Just as winter cloaks and summer hemp were suited to their seasons, and boats for water and carts for land were used accordingly, these things were obtained naturally without effort, shaped by human nature itself. To the east of Yue there was a country called Zhemu. When their eldest son was born, they would kill and eat him, calling it "suitable for a younger brother." When their grandfather died, they carried away his grandmother and abandoned her, saying: "A ghostly wife cannot live with us." To the south of Chu there was a country called Yanren. When their relatives died, they would roast and eat the flesh before discarding it; only after burying the bones could one be considered a filial son. To the west of Qin there was a country called Yiqu, where when their relatives died, they gathered firewood and burned it in accumulation. The smoke rising from the burning was believed to carry the spirit upward, called "ascending to the heavens," and only then could one be considered a filial child. This was practiced by rulers as governance above, and became custom among the people below. And yet these were not considered strange at all.

Confucius was traveling east when he saw two children arguing. He asked them the reason, and one child said: "I believe that when the sun first rises, it is closer to people, but at noon it is farther away." The other child argued that the sun was far away when it first rose and close to people at noon. One child said: "When the sun first rises, it appears as large as a carriage canopy; but by noon, it looks like a plate or basin. Is this not proof that distant objects appear small and nearby ones appear large?" The other child said: "When the sun first rises, it feels cold and cool; but by noon, touching it would be like reaching into boiling water. Is this not proof that what is near is hot and what is far away is cool?" Confucius could not decide who was right. The two children laughed and said: "Who says you know so much?"

Jūn is the ultimate principle of the world, and this applies even to physical forms. If hair strands are evenly distributed with equal weight, the hair will break; this is because the distribution of the hair itself is not balanced. Evenness leads to breaking, yet nothing is actually broken. People may think it not so, but there are those who understand that this is indeed the case. Zhan He used a single silkworm cocoon thread as fishing line, a needle-thin hook made from a thorn, and a bamboo pole crafted from the reed Jingxiao. For bait, he prepared only a small grain of food. With these, he caught a fish heavy enough to fill a cart from a depth of one hundred ren in a swift-flowing stream; yet his line did not break, his hook did not bend, and his pole did not flex. King Chu heard about this and was amazed. He summoned Zhan He to ask for an explanation. Zhan He said: "I have heard the words of my late master." Puquzi, when hunting with a bow and arrow, used only a weak bow and fine string. With the wind at his back, he let fly and shot down two pheasants from among the blue clouds above. It was because of focused intent and even-handed action. I followed his example, imitating him to learn fishing, and after five years I finally mastered its principles. When I stood by the river holding my pole, my mind was free of distractions, focused solely on catching fish; I cast the line and sank the hook with neither force nor hesitation in my hands—nothing could disturb this harmony. The fish saw my bait as if it were just settling dust and foam, swallowing it without suspicion. This is why I was able to subdue the strong with weakness and bring forth the heavy through lightness. "If Your Majesty could govern your state in this way, then the entire world would be as manageable as something held in one's palm. What need would there then be for military campaigns?" King Chu said: "Well said!"

Duke Gonghu of Lu and Zhao Qiying were both suffering from illness, so they jointly requested Bian Que to treat them. Bian Que treated them. They were soon cured together. Bian Que said to Gonghu and Qiying: "The illnesses you previously suffered were caused from the outside, affecting your internal organs; these could naturally be cured with medicine. Now there is a lifelong illness that has grown along with your bodies, and I will now treat it for you—what do you think?" The two men said: "We would like to first hear of its effects." Bian Que told Gonghu, "Your will is strong but your vital energy is weak; therefore, you are full of plans but lack decisiveness. Qiying has a weak will but strong vital energy, so he lacks careful consideration and is prone to recklessness. If you were to exchange your hearts, then both of you would be equally virtuous." Bian Que then gave the two men a poisonous drink, which put them into a coma for three days. He opened their chests, removed their hearts, and exchanged them. He administered divine medicine to them; when they regained consciousness, they were just as before. The two men bid farewell and returned home. Thus, Gonghu found himself in Qiying's house, with his wife and family, but the wife did not recognize him. Qiying also found himself back at Gonghu's home, with his wife and household, but they too failed to recognize him. The two households thus quarreled with each other and sought resolution from Bian Que. Bian Que explained the cause of their confusion, and the dispute was then resolved.

Pao Ba played the qin, causing birds to dance and fish to leap; Zheng Shiwen heard of this and abandoned his home to follow Master Xiang as a disciple. He adjusted his fingers on the strings, but after three years he still could not complete a single piece. Master Xiang said: "You may as well go back home." Shiwen set down his qin and sighed, saying, "I cannot produce harmony without the strings, nor complete a piece without mastering its structure. What I seek lies not in the strings themselves, and what I pursue is not merely sound. Without inner harmony of mind, and without resonance with the instrument externally, I dare not raise my hands to play the strings. And so I ask for a little more time to see what will follow." Not long after, he met Master Xiang again. Master Xiang asked: "How is your playing now?" Shiwen said, "I have attained it. Please allow me to play for you." At that moment, in spring he struck the shang string and summoned Nanlv; a cool wind suddenly arrived, and grasses and trees bore fruit. When autumn came he struck the jue string to stimulate Jiazhong; a warm wind slowly returned, and grasses and plants flourished anew. In summer he struck the yu string to summon Huangzhong; frost and snow fell together, and rivers and ponds suddenly froze. When winter came he struck the zhi string to stimulate Ruibin; intense sunlight radiated, and even the hardest ice melted instantly. As he was about to finish, he commanded the gong tone and combined all four strings. Then the Jingfeng wind soared, auspicious clouds drifted, sweet dew fell from the sky, and fragrant springs gushed forth. Master Xiang then clapped his hands in joy and exclaimed: "How subtle is your playing, my disciple! Even Kuang's clear jue tones or Zou Yan's wind-pipe melodies could not surpass it. They will merely carry their qins and flutes to follow in your footsteps."

Xue Tan studied singing under Qin Qing, but before he had fully mastered Qing's techniques, he thought he had learned all there was to know and so bid farewell to return home. Qin Qing did not stop him. At the farewell banquet on the outskirts, Qin Qing struck his drum and sang a sorrowful song; his voice shook the trees and was so powerful that it halted the drifting clouds. Xue Tan then apologized and requested to return, vowing never again in his life to speak of leaving. Qin Qing turned to his friend and said: "Long ago, Han E traveled eastward to Qi but ran out of food. Passing through Yongmen, she sang for money to buy food. After she left, her lingering melody clung to the eaves and beams of the hall, not fading for three days; those around her believed that the person had not yet gone. She passed through an inn, where the innkeeper insulted her. Han E then let out a sorrowful wail; the entire neighborhood of old and young people wept with her. They sat opposite each other, grieving and shedding tears, not eating for three days. The innkeeper suddenly hurried to catch up with her. Han E returned and sang a long, melodious song; the neighborhood's elders and children rejoiced, leaping and dancing with joy, unable to restrain themselves, completely forgetting their earlier sorrow. The innkeeper then gave her a generous gift and sent her on her way. Therefore, the people of Yongmen still excel in singing and weeping, imitating Han E's lingering melodies."

Boyi was good at playing the qin; Zhong Ziqi was good at listening. Boyi played the qin with the thought of climbing a high mountain in mind. Zhong Ziqi said: "Wonderful! How majestic, like Mount Tai!" Boyi had the thought of flowing water in mind. Zhong Ziqi said: "Wonderful! How vast, like a great river!" Whatever Boyi thought of, Zhong Ziqi would always understand it. Boyi was traveling on the north side of Mount Tai when he suddenly encountered a heavy rainstorm and took shelter under a cliff; moved by sorrow, he picked up his qin and began to play. At first he played a melody evoking the steady rain, then shifted into a tune resembling an avalanche; with each piece performed, Zhong Ziqi immediately grasped its meaning. Boyi set down his qin and exclaimed: "Wonderful! Wonderful! Your ability to understand my thoughts through the music is as if you can see into my very heart. How could I ever hide my feelings from you through music?"

King Mu of Zhou went on a western tour, crossing the Kunlun Mountains but did not reach Yanshan. On his return journey, before reaching the Central Kingdoms, he encountered a craftsman named Yanshi who was sent as a tribute. King Mu recommended him and asked: "What are your abilities?" Yanshi said: "I am ready to demonstrate whatever you command." However, I have already created something; I humbly request that Your Majesty observe it first." King Mu said: "Come with the sun and show me, and I shall watch with you." The next day, Yanshi paid his respects to King Mu. King Mu recommended him and asked: "Who is the person who has come with you?" Yanshi replied, "It is a performer I have created." King Mu looked at it in astonishment. It moved with quick steps and graceful gestures—truly lifelike. The artisan tilted its chin, and it sang in harmony with the pitch; He raised its hands, and it danced to the rhythm. It could transform endlessly, adapting solely according to one's will. King Mu believed it was a real person. He watched it together with his concubine Sheng Ji and the palace attendants. As the performance was about to end, the performer blinked its eyes and beckoned King Mu's attendants and concubines. King Mu became furious and immediately wanted to execute Yanshi. Yanshi was greatly frightened and immediately disassembled the performer to show King Mu; it was merely an assemblage of leather, wood, glue, lacquer, white pigment, black ink, cinnabar, and blue-green pigments. King Mu carefully examined it. Inside were simulated liver, gallbladder, heart, lungs, spleen, kidneys, intestines, and stomach; externally there were sinews, bones, joints, skin, hair, teeth, and all other features—all made of artificial materials, yet nothing was missing. When reassembled, it looked exactly as it had when first seen. King Mu then removed its heart, and the figure could no longer speak; he removed its liver, and it could not see with its eyes; When he removed its kidneys, the figure's feet could no longer move. King Mu was finally pleased and exclaimed: "Can human ingenuity truly rival the achievements of nature itself?" The king issued an order for a secondary carriage to transport it back. Ban Shu's cloud ladder and Mo Di's flying kite were considered by their creators as the pinnacle of human skill. The disciples Dongmen Jia and Qin Huli, upon hearing of Yanshi's artistry, informed the two masters, Ban Shu and Mo Di. From then on, the two men never again spoke of their own crafts but often held fast to their compasses and rulers with humility.

Ganying was an ancient expert archer; when he drew his bow, beasts would lie down in submission and birds would fall from the sky. His disciple was named Feiwei, who studied archery under Ganying but surpassed his teacher in skill. Ji Chang was another student of Feiwei and learned archery from him. Feiwei said: "First you must learn not to blink, and only then can I speak of archery." Ji Chang returned home and lay on his back beneath the loom of his wife, staring fixedly at the shuttle as it moved. After two years, even when a needle's point was pressed against his eye from above, he did not blink. He reported this to Feiwei. Feiwei said: "Not yet. You must also learn how to see before you can truly begin." "Learn to see the small as if it were large, and the subtle as if it were obvious, and then come tell me." Ji Chang tied a gnat to a hair and hung it in the window. He faced south and stared at it intently. Within a few days, the gnat seemed to grow larger; After three years, it appeared as large as a cartwheel. When he looked at other objects, they all seemed like hills and mountains in comparison. He then took a bow made from the horn of a swan and an arrow shaft crafted from northern tumbleweed, aimed at the gnat, shot it through its heart, yet the hair to which it was tied remained unbroken. He reported this to Feiwei Feiwei leaped up and clutched his chest in excitement, saying: "You have truly mastered it!" After Ji Chang had fully learned Feiwei's techniques, he calculated that there was only one person in the world who could rival him—Feiwei himself—and so he plotted to kill Feiwei. They met in the wilderness and engaged in a duel with their bows; the arrows struck each other mid-flight, fell to the ground, and not even a wisp of dust was stirred. Feiwei's arrows ran out first. Ji Chang had one remaining arrow; after he shot it, Feiwei deflected it with the tip of a thorn, and there was not the slightest error. At this point, the two men wept, cast aside their bows, knelt to bow to each other on the road, and asked to become father and son. They made a solemn oath by cutting their arms, vowing never to reveal their techniques to anyone else.

The teacher of Zao Fu was named Taidou Shi. When Zao Fu first began to study driving from him, he observed the rites with great humility, but Taidou did not teach him for three years. Zao Fu observed the rites with even greater care. Then Taidou finally told him: "An old poem says: 'The son of a good bowmaker must first make winnowing baskets; the son of a skilled metalworker must first tan hides.'" "You should first observe my manner." "Once you can match my manner, then you will be able to hold the six reins and control the six horses." Zao Fu said: "I shall follow your command." Taidou then set up wooden posts to form a narrow path, barely wide enough to accommodate a foot; he placed them at measured intervals. Zao Fu walked along it barefoot. He ran back and forth with brisk steps, never losing his balance or stumbling. Zao Fu studied it for three days and mastered its subtleties completely. Taidou sighed and said: "How quick-witted you are, to grasp it so swiftly?" "Everything that is controlled in driving must be like this." Previously, when you walked, your feet acted in accordance with your mind. When applied to driving, it means maintaining harmony between the reins and the horse's bridle at every moment, adjusting the pace in accordance with the subtle coordination of lips and breath; "maintaining proper measure within one's chest and abdomen, while controlling the rhythm through the hands." When the driver's inner will is in harmony with his mind, and his outer actions align with the horse's intent, one can then move forward or backward along a straight path, turn corners precisely according to measure, travel long distances efficiently while still having energy to spare—this is indeed mastery of the art. It begins with the bridle in the horse's mouth and responds through the reins; It is received through the reins and responded to by the hands; It is perceived through the hands and resonates within the mind. Thus, one does not need to look with the eyes or urge the horse forward with a whip; the mind remains calm and the body upright, the six reins are held in perfect order, and all twenty-four hooves strike the ground without deviation; turning, circling, advancing, or retreating—none of these actions fail to follow proper rhythm. Only then can the cart's wheels leave no excess tracks beyond their path; the horse's hooves can be made to touch no ground outside of it. One would never feel the peril of rugged valleys. _plain and lowland, they all appear as one." My art has now reached its pinnacle. You must remember this!"

Wei Heiluan killed Qiu Bingzhang out of personal resentment. Qiu Bingzhang's son, Lai Dan, plotted to avenge his father's death. Lai Dan was extremely fierce in spirit and openly displayed his strength; he counted each grain of food, and ran with the wind at his back. Though filled with rage, he could not match weapons to avenge him. He was ashamed to rely on others' strength and vowed to kill Heiluan by hand with his sword alone. Heiluan had a fierce will unmatched by others, strength equal to that of a hundred men, and sinews, bones, skin, and flesh unlike those of ordinary humans. He stretched his neck to meet the blade and bared his chest to receive arrows; even as sharp edges bent and broke, not a single mark or bruise appeared on his body. Heiluan relied on his strength and talent, regarding Lai Dan as no more formidable than a fledgling bird. Lai Dan's friend, Shen Ta, said: "Your hatred for Heiluan is profound, and yet Heiluan underestimates you greatly. What plan do you have in mind?" Lai Dan wept and said: "I wish for you to devise a plan for me." Shen Ta said: "I have heard that Wei Kongzhou's ancestor obtained a precious sword from the Yin emperor. A single boy wielding it could repel an entire army—why not request it?" Lai Dan then went to Wei, met Kongzhou, and observed the etiquette of a servant or charioteer, first offering his wife and children as collateral before speaking of his request. Kongzhou said: "I have three swords; you may choose whichever you wish;" "none of them can kill a person, but I will first describe their appearances." The first is Hanguang. When you look at it, you cannot see it; when you wield it, you are unaware of its presence. Wherever it touches, there is no discernible boundary; it passes through objects without them even realizing it. The second is Chengying. At the moment when dawn begins to break, or at the boundary between day and night, if you face north and observe it carefully, it appears faintly as though something exists there, but its form cannot be identified. Wherever it touches, a faint sound is heard, yet the object does not feel any pain or damage. The third is Xiaolian. During the day it casts a shadow but no light can be seen; at night, its light is visible but not its form. When it touches an object, there is a sudden whooshing sound as it passes through; the object closes up immediately after, and though one feels the swiftness of the strike, no blood or wound appears. These three treasures have been passed down for thirteen generations, yet none has ever used them in any endeavor. "They were placed in a case and hidden away, never opened," Lai Dan said: "Nevertheless, I must request the least of them." Kongzhou then returned his wife and children to him and had him fast for seven days. Between the hours of dim light, Kongzhou knelt and presented the least of the swords to Lai Dan, who bowed twice in gratitude before returning home with it. Lai Dan then took up his sword and followed Heiluan. At the moment when Heiluan was drunk and lying beneath the window, Lai Dan struck him three times from the neck down to the waist. Heiluan did not feel a thing. Lai Dan, believing Heiluan to be dead, hurriedly withdrew. He encountered Heiluan's son at the gate and struck him three times, as if hitting empty air. Heiluan's son was just laughing and said: "How foolish you are to strike me three times?" Lai Dan realized that the sword could not kill a person, sighed in frustration, and returned home. After Heiluan awoke, he angrily scolded his wife: "You left me exposed while I was drunk, causing my throat to ache and my waist to feel tight." His son said: "Earlier today, Lai Dan came here." He encountered me at the gate and struck me three times, which also made my body ache and limbs stiffen. Could it be that he harbors hatred toward me!"

King Mu of Zhou launched a major campaign against the Western 戎, and the Western 戎 presented him with Kunyu swords and fire-washed cloth. The sword was one chi and zhi long, made of refined steel with a red blade; it could cut jade as easily as cutting through clay. As for the fire-washed cloth, to wash it one must cast it into fire; the fabric glows red like fire when clean, but turns back to its original color once dirt is removed; when taken out of the fire and shaken, it becomes as white and pure as snow. The royal prince believed such things did not exist and considered those who spread these tales to be lying. Xiao Shu said, "Is the royal prince so confident in his own judgment, and so eager to slander reason!"