Zi Liezi studied under Huqiuzilin. Huqiuzilin said, "If you understand how to maintain the later, then I can speak about how to preserve oneself." Liezi said, "I would like to hear about maintaining the later." He said, "Look at your shadow, and you will know it." Liezi looked back and observed his shadow: when the body was crooked, the shadow was curved; when the body was upright, the shadow was straight. Thus, crookedness or uprightness follows the form and is not in the shadow; bending or stretching depends on external things and not on oneself. This is what is meant by "maintaining the later while acting first."

Guan Yin said to Zi Liezi, "If words are beautiful, then the echo is beautiful; if words are evil, then the echo is evil;" the body is long, then the shadow is long; the body is short, then the shadow is short. Name, indeed, is an echo; the body is a shadow. Therefore it is said: Be cautious with your words, for there will be someone who knows them; Be cautious with your actions, for there will be something that follows them. Therefore, the sage observes what is outward to know what is inward, examines the past to foresee the future—this is the principle by which he possesses foreknowledge. The measure lies in oneself; the examination lies with others. If people love me, I must love them; If people hate me, I must hate them. Tang and Wu loved the world; thus they became kings; Jie and Zhou hated the world, hence they perished—this is what is examined. Examination and measure are both clear but not in accordance with the Way; it is like going out without passing through a gate, or walking without following a path. To seek profit in this way, would that not be difficult? Have you ever observed the virtue of Shennong and Youyan, examined the records of Yu, Xia, Shang, and Zhou dynasties, measured against the words of virtuous scholars and sages? As for the reasons behind survival or destruction, decline or prosperity, there has never been a case that did not follow this Way," said he.

Yan Hui said, "What people seek by asking about the Dao is wealth; now that I have obtained a pearl and thus become wealthy, why should I still need the Dao?" Zi Liezi said, "Jie and Zhou perished only because they valued profit highly but regarded the Way lightly; that is why they fell." Fortunately for me I did not speak to you about it! A person without righteousness, who is concerned only with food, is no better than a chicken or a dog. Those who forcefully seize food and clash horns, with the victor imposing control, are no different from beasts of prey. Having become like chickens, dogs, or beasts, yet wishing for others to respect you—this is impossible to attain. If people do not respect oneself, then danger and disgrace will soon follow." 

Liezi studied archery and hit the target; he therefore asked Guan Yizi. Yinzi said, "Do you know why you were able to hit the target?" He replied, "I do not know." Guan Yizi said, "It is not yet possible." He withdrew and practiced further. After three years, he again reported to Guan Yizi. Yinzi said, "Do you know why you hit the target?" Liezi said, "I now understand." Guan Yizi said: "Now it is possible. Hold on to this understanding and do not lose it. It is not only in archery—governing a state and cultivating oneself must also follow the same principle. Therefore, the sage does not merely examine survival or destruction, but examines the reasons behind them."

Liezi said: "One who is proud when appearance is strong, and one who is aggressive when strength is abundant—such a person cannot yet be taught the Dao. Therefore, one does not speak of the Dao to someone whose hair has not turned gray, and how much less so practice it? Thus, if one acts aggressively on his own initiative, no one will inform him. If no one informs him, then he becomes isolated and without support. A virtuous person relies on others; therefore, even in old age there is no decline, and even when wisdom is exhausted, there is no confusion. Therefore, the difficulty in governing a state lies in knowing who is virtuous, not in being virtuous oneself." 

A man from Song made for his ruler a piece of jade shaped like a paper mulberry leaf; it took him three years to complete. Its sharpness, the veins and branches, the fine hairs and luster were so lifelike that when placed among real paper mulberry leaves, it could not be distinguished from them. This man thus used his skill to support himself in the State of Song. Zi Liezi heard about this and said, "If Heaven and Earth produced leaves, taking three years to make one leaf, then there would be very few things in the world with leaves. Therefore, the sage relies on the transformation of the Dao rather than on wisdom and skill."

Zi Liezi was in poverty, his appearance showing signs of hunger. A guest told Zheng Ziyang, saying: "Lie Yukou is surely a man of the Way; he resides in your state yet remains poor. Is it not that you do not value men of virtue?" Zheng Ziyang immediately ordered the officials to give him grain. Zi Liezi went out, saw the envoy, and bowed twice before declining the gift. The envoy left. Zi Liezi returned home, and his wife looked at him with a sigh of sorrow and said: "I have heard that the wives of those who possess the Way all enjoy ease and comfort. Now you show signs of hunger, yet the ruler has sent food to Master." Master refuses it—does this not mean our fate is wretched?" Zi Liezi smiled and said to her, "The ruler does not truly know me. He gave me grain because of what others said about me; if I accept it, he may later hold me accountable for some wrongdoing. And furthermore, relying on the words of others—this is precisely why I did not accept it." Later, the people indeed rose in rebellion and killed Ziyang. 

The Lu Shi family had two sons; one loved learning, and the other loved military affairs. The son who loved learning used his knowledge to seek favor with Lord Qi; Lord Qi accepted him and appointed him as a tutor to the crown prince. The son who loved military affairs went to Chu and used his strategies to seek favor with King of Chu; The king was pleased, and appointed him as the commander of a military unit. Their family became wealthy with official salaries, and their relatives were honored with noble titles. The neighbor of the Lu Shi family, a man named Meng, also had two sons; they studied the same things but were impoverished and in distress. Envious of what the Lu Shi family possessed, he therefore followed them to inquire about ways to advance and prosper. The two sons told Meng truthfully. One of Meng's sons went to Qin and used his transgressions to seek favor with the King of Qin. The King of Qin said, "At present, the feudal lords are vying for power; what they pursue is merely military strength and food supplies. If you use benevolence and righteousness to govern my state, this would be the way to destruction." He was dismissed from office and exiled. The other son went to Wei and used his methods to seek favor with Lord Wei. Lord Wei said, "My state is weak and caught between powerful states. To serve the great states and to pacify the small ones—this is how we preserve our state. Those who rely on military power will face destruction—it is only a matter of time. He was allowed to return in safety and sent to another state. This will certainly bring us no small trouble." They were dismissed and sent back to Lu. After returning, the father and son of Meng family beat their chests in anger and blamed the Lu Shi family. The Lu Shi family said: "Those who seize the right opportunity flourish, while those who miss it perish. Your way is the same as ours, yet your achievements differ from ours—this is because you missed the right opportunity, not because of any flaw in your actions. Moreover, throughout the world, principles are not always correct, and affairs are not always wrong. What was used yesterday may be discarded today; what is discarded today may be valued tomorrow. This use or non-use has no fixed standard of right or wrong. Seizing opportunities and responding to circumstances without fixed methods depends on wisdom. If one's wisdom is sufficient, even if he were as learned as Confucius or as skillful in strategy as Lü Shang, where could he go that he would not find success?" The Meng family father and son looked startled and no longer showed angry expressions, saying: "We understand now. You need not say more!" 

Duke Wen of Jin was about to leave and planned to attack the State of Wei; Gongzi Chu looked up to the sky and laughed. The duke asked, "What are you laughing at?" He said: "I was laughing because a neighbor of mine sent his wife to her new family, and on the way she met a woman picking mulberry leaves. They were pleased with each other and began talking." Yet when she looked back at her own wife, there was also someone trying to attract her attention. I secretly laughed at this scene. The duke understood the meaning of his words and thus abandoned the plan. He led his army back, but before they arrived, there were already those who attacked the northern border of Jin.

The State of Jin was plagued by thieves; there was a man named Qie Yong who could look into the eyes of a thief, observe the space between his eyebrows and eyelashes, and thus discern their intentions. Lord Jin ordered him to inspect for thieves; not one among hundreds or thousands escaped detection. Lord Jin was greatly pleased and told Zhao Wenzzi, "I have found one man who can root out all the thieves in our state; why do we need more?" Wenzi said, "Our ruler relies on surveillance to catch thieves; as long as this is the case, thieves will never be completely eradicated. Moreover, Qie Yong himself will surely not meet a peaceful end." Soon after, the bandits plotted among themselves: "The one who has driven us to desperation is Qie Yong." So they conspired together and killed him. Lord Jin heard of this and was greatly alarmed. He immediately summoned Wenzi and told him, "As you said, Qie Yong is dead!" Yet how then can we capture the thieves?" Wenzi said: "There is a proverb in Zhou: 'Those who can see the fish in the deep pool bring misfortune; those who are wise enough to detect hidden things will suffer calamity.'" If you wish for there to be no thieves, then do not elevate the wicked and entrust them with positions of authority; let moral instruction be clear from above, and let virtue spread among the people below. When the populace develops a sense of shame, then what need is there for thieves?" Thus, he appointed Sui Hui to oversee governance, and as a result, the bandits fled to Qin.

Confucius returned from Wei to Lu, stopped his carriage at He Liang, and observed the scene there. There was a waterfall thirty ren high, with a circular current spanning ninety li. Fish and turtles could not swim there, nor could giant soft-shelled turtles dwell in it. Yet there stood one man who was about to cross the treacherous waters. Confucius sent someone to the riverbank to stop him, saying: "This waterfall is thirty ren high, and its circular current spans ninety li. Even fish and turtles cannot swim here, nor can giant soft-shelled turtles live in it." "Do you think it would be possible to cross this?" The man paid no attention and proceeded across, emerging safely on the other side. Confucius asked him, "Was it skill?" Or was there some method or technique to it? "Why were you able to enter and emerge safely?" The man replied, "When I first entered the water, I relied on loyalty and trust; when I emerged, I also followed with loyalty and trust. Loyalty and trust placed my body in the waves, yet I dared not act out of selfishness. This is why I was able to enter and return safely." Confucius said to his disciples: "Remember this, my students! Even water, treacherous as it is, can be crossed by devoting oneself with loyalty and faithfulness; how much more so when dealing with people?"

Bai Gong asked Confucius, "Can one share subtle words or profound truths with others?" Confucius did not respond. Bai Gong asked, "What if one throws a stone into water?" Confucius said: "A skilled diver from Wu could retrieve it." Bai Gong asked, "What if one pours water into water?" Confucius said: "When the waters of Zi and Mian are mixed together, Yiyah can taste them and discern their origin." Bai Gong said, "Then people really cannot be entrusted with subtle words or profound truths?" Confucius said: "Why not? Only those who truly understand words can grasp them! Those who truly understand the meaning of words do not rely solely on spoken language. Those who struggle to catch fish get wet, and those who chase beasts run quickly—not because they enjoy it, but out of necessity. Therefore, the highest form of discourse transcends words, and the greatest action is to do nothing at all. What those with shallow understanding strive for are but trivial matters." Bai Gong had no choice but to die in the bathhouse.

Zhao Xiangzi sent Xin Zimu Zi to attack the Di people, and he defeated them, capturing the cities of Zuoren and Zhongren; he dispatched an envoy from Ju to pay homage. Xiangzi was just about to eat when he showed a worried expression. His attendants said, "In one day two cities have fallen—this is what people would normally rejoice over; yet you now look worried. Why is that?" Xiangzi said: "The great rivers, though vast, do not overflow for more than three days; a sudden gale or heavy rain does not last the whole morning, and noontime does not remain unchanged for a moment. The virtue and conduct of our Zhao clan have not been cultivated over time, yet in one day two cities fell—will ruin soon come upon us?" Confucius heard about this and said: "The Zhao family will surely flourish! Worry is what leads to prosperity, while complacency in joy is what brings about downfall. Victory itself is not the difficult part; the difficulty lies in maintaining it. A wise ruler uses this principle to maintain victory, and thus his blessings extend to future generations. Qi, Chu, Wu, and Yue all once experienced victories, yet in the end they perished—because they did not understand how to maintain success. Only a ruler who follows the Way is capable of sustaining victory." Confucius was strong enough to open the gate of the national pass with his bare hands, yet he refused to be known for his physical strength. Mozi devised strategies for defense and siege warfare, and Gongshu Ban was convinced of their effectiveness, yet Mozi refused to be known as a military expert. Therefore, those who are skilled at maintaining victory use strength as if it were weakness.

There was a man from Song who loved to practice benevolence and righteousness; for three generations, his family remained unwavering in their efforts. A black bull in his household gave birth to a white calf without any apparent cause, so he went to ask Confucius about it. Confucius said: "This is an auspicious omen; offer the calf as a sacrifice to Heaven." After one year, his father suddenly went blind for no apparent reason, and once again their bull gave birth to another white calf. His father once again ordered his son to ask Confucius. The son said, "When we asked before, my father lost his sight—why should we ask again?" His father said: "The words of a sage may seem contradictory at first but will eventually align with events. The matter is not yet fully understood; let us go and ask again." His son once again went to ask Confucius. Confucius said, "This is an auspicious omen." He once again instructed them to perform a sacrifice. The son returned and conveyed the message. His father said, "Then let us follow Confucius's words." After another year, the son suddenly went blind for no apparent reason. Later, the State of Chu attacked Song and laid siege to its capital city. The people exchanged their children for food, and boiled bones for fuel; the able-bodied men all climbed the city walls to fight, and more than half of them perished. This family, because both father and son were ill, was exempted from service. When the siege ended, their illnesses also disappeared.

There was a man in Song named Lanzi who used his skills to seek favor with Duke Yuan of Song. Duke Yuan of Song summoned him and ordered him to demonstrate his skills. Lanzi carried two long poles, each more than twice his height, attached them to his legs, ran swiftly alongside others, juggling seven swords while leaping repeatedly, with five of the swords always remaining in the air. Duke Yuan was greatly astonished and immediately bestowed gold and silk upon him. Another man named Lanzi, who specialized in acrobatic performances, heard of this and also sought an audience with Duke Yuan. Duke Yuan became very angry and said, "In the past there was a man with unusual skills who sought me out, but his performance had no real merit. I happened to be in a good mood at the time, so I gave him gold and silk as a reward. He must have heard of this and decided to follow suit, now expecting me to reward him as well." They were arrested and punished, and it was not until a month later that they were released.

Qin Mu Gong said to Bo Le: "You are growing old now; is there among your descendants anyone who can be entrusted with the task of finding good horses?" Bo Le replied, "A fine horse can be identified by its appearance, sinews, and bones. The finest horses in the world are those that seem to vanish from sight, as if they have disappeared or been lost—such horses leave no trace of dust or wheel marks behind them. My sons are all men of mediocre talent; I can teach them to recognize good horses, but they cannot be taught to identify the finest horses in the world. I have a companion with whom I once carried firewood and gathered vegetables—his name is Jiufang Gao. When it comes to judging horses, he is no inferior to me. He said, "I will go and see him." Mu Gong summoned Jiufang Gao and sent him to search for a fine horse. After three months, he returned and reported: "I have found it already; it is at Shaqiu." Mu Gong asked, "What kind of horse is it?" He replied: "A female yellow horse." The ruler sent someone to fetch it, but the horse was found to be a male black one. Mu Gong was displeased and summoned Bo Le, saying to him: "You have failed, the person you sent to find a horse!" He could not even recognize its color or whether it was male or female—how then could he possibly know anything about horses?" Bo Le sighed deeply and said, "It has come to this!" This is precisely why he surpasses me by ten thousand times and cannot be measured. What Jiufang Gao observed was the essence of the horse—its vital spirit. He grasped its subtleties and forgot its coarseness, focusing on what lay within rather than its outward appearance; he saw what was essential and did not see what was inessential; he focused on what truly mattered and disregarded what was irrelevant. Jiufang Gao's method of judging horses is concerned with something more precious than the horse itself." When the horse arrived, it proved indeed to be one of the finest in the world. 1. 請 : Originally read: "謂". 據《正統道臧》改。

King Zhuang of Chu asked Zhan He: "How should a state be governed?" Zhan He replied, "I understand how to cultivate myself but do not understand how to govern a state." King Zhuang of Chu said: "I have been entrusted with the ancestral temple and the state; I wish to learn how to preserve them." Zhan He replied: "I have never heard of a case where one's personal conduct is orderly yet the state is in disorder, nor have I ever heard of a case where one's personal conduct is disorderly yet the state is well governed. Therefore, the foundation lies in oneself; I dare not speak about matters that are secondary." King Chu said: "Well said!"

Master Huqiu Zhanger said to Sun Shuao: "People have three grievances, do you know what they are?" Sun Shuao asked: "What are they?" He replied: "Those who hold high ranks provoke envy in others, those with great official positions are disliked by their superiors, and those with heavy salaries are resented from afar." Sun Shuao said: "The higher my rank becomes, the more humble my heart grows; the greater my official position becomes, the smaller and more cautious my mind grows; the heavier my salary becomes, the broader my benevolence spreads." Is this sufficient to avoid those three grievances?"

Sun Shuao, who was seriously ill and near death, warned his son: "The king has urgently offered me a fief, but I did not accept it. After my death, the king will bestow it upon you. You must under no circumstances accept any fertile or advantageous territory! Between Chu and Yue, there is a place called Qin Qiu; this land is disadvantageous and has a very bad reputation. The people of Chu are superstitious, and the people of Yue are fickle; only this place can be held onto for a long time." After Sun Shuao died, King Chu indeed bestowed fine land upon his son. The son declined the offer and requested Qin Qiu instead. It was granted to him, and until this day, it has never been lost.

Niue Que was a great Confucian scholar from Shangdi. On his way to Handan, he encountered bandits in the middle of Ousha, who took all his clothes and belongings as well as his cart. Niue then continued on foot. Looking back at them, he appeared cheerful and without the slightest sign of worry or distress. The bandits chased after him and asked why this was so. He said: "A gentleman does not let what sustains him harm what he sustains." The bandit said, "Ah! How virtuous that man is!" They then said to one another: "Because of his virtue, we should take him to see the ruler of Zhao." He will certainly use us for his own benefit and surely put us in a difficult situation. "Better to kill him." They then went together to pursue and killed him. The people of Yan heard about this and gathered their families, warning one another: "When encountering bandits, do not be like Niue Que from Shangdi!" They all heeded the lesson. Soon after, his younger brother traveled to Qin and arrived at the palace gate, where he indeed encountered bandits. He recalled his elder brother's warning and therefore struggled fiercely with the bandits; When he found himself unable to prevail, he later pursued them and humbly begged for back his belongings. The bandits angrily said: "We have already been very lenient in sparing your life, yet you continue to pursue us without end. Your trail will soon become obvious." "You are now a bandit—where is your sense of humanity?" They then killed him and also harmed four or five of his associates nearby.

Yu Shi was a wealthy man from Liang; his family was rich and prosperous, with an immeasurable amount of money and silk, and possessions beyond estimation. He ascended a tall building, overlooking the main road, where he set up music and arranged wine. On the upper floor, he played games of chance while accompanied by wandering knights. The players on the upper floor took turns shooting at targets; they displayed clear jade tokens as prizes, laughed heartily, and flipped two fish-shaped tiles in amusement. A kite happened to drop a rotting rat that hit him. The wandering knights said among themselves: "For a long time now, Yu Shi has enjoyed wealth and pleasure, yet he has always shown an attitude of looking down on others. We have not dared to infringe upon him, yet he insults us by dropping a rotting rat at us." If we do not take revenge for this, we shall be unable to establish our reputation in the world. They said: "Let us unite with you and work together with one mind, leading our followers to surely destroy his household and set an example for others." All of them agreed. On the appointed night, they gathered their people and amassed weapons to attack Yu Shi's household, completely destroying his family.

There was a man from the east named Yuan Jingmu who was traveling somewhere but became hungry on the road. A bandit from Hufu named Qiu saw him and descended to offer a meal in a pot to feed him. Yuan Jingmu ate three times before he could see clearly, then asked: "What kind of person are you?" He replied: "I am Qiu from Hufu." Yuan Jingmu said, "Ah! Are you not a bandit?" Why then did you feed me? "I would rather starve than eat food from a bandit like you." He knelt on the ground with both hands and vomited, but nothing came out; he made gurgling sounds and then collapsed face down, dying. The man from Hufu was indeed a bandit, yet the act of feeding someone is not itself robbery. Because the person is a bandit, one assumes that the act of providing food is also theft and thus refuses to eat it—this is a confusion of names and realities.

Zhuli Shi served Duke Aogong of Ju, but believing that the duke did not recognize his worth, he left and went to live by the sea. In summer, he ate water caltrops and lotus seeds; in winter, he subsisted on chestnuts and acorns. When Duke Aogong of Ju encountered a crisis, Zhuli Shi bid farewell to his friends and went to die for him. His friend said: "You once believed that the duke did not know your worth, so you left; now going to die for him means there is no distinction between one who knows and one who does not." Zhuli Shi said: "That is not the case. I believed that he did not know me. Therefore, I left; Now, by dying for him, it proves that he indeed did not know me. I will die for him in order to disgrace future rulers who fail to recognize the worth of their ministers." To die when one is known, and not to die when unknown—this is simply following a straightforward path. Zhuli Shi can be said to have been so resentful that he forgot his own life.

Yang Zhu said: "Where benefits go, reality follows; where resentment is sent out, harm comes in return." Whatever originates here and finds a response from the outside is only due to requests. Therefore, the wise are cautious about what they give out.

A neighbor of Yangzi lost a sheep; he led his own group in pursuit and also asked Yangzi's servant to join the search. Yangzi said, "Ah! For the loss of one sheep, why are so many people going to search for it?" The neighbor replied: "There are many branching paths." After returning, Yangzi asked: "Did you find the sheep?" They replied: "We have lost it." Yangzi asked, "Why did you lose it?" They said: "There are further branching paths within the forked roads." We did not know where to go, so we returned." Yangzi looked sorrowful and changed his expression; he remained silent for a while and did not smile all day. His disciples were puzzled by this and asked: "A sheep is a humble animal, and it was not even the Master's possession. Why then did you lose your words and smile?" Yangzi did not reply. His disciples failed to understand what had been conveyed. The disciple Mengsunyang went out and told Xinduzi about it. Xinduzi, on another day, entered with Mengsunyang and asked: "In the past there were three brothers who traveled between Qi and Lu; they studied under the same teacher, learned the Way of Renyì, and returned home. Their father asked: "What is this Way of Benevolence and Righteousness like?" The eldest brother said: "Benevolence and righteousness have taught me to cherish my life before seeking fame." The second brother said: "Benevolence and righteousness compel me to sacrifice my life in order to achieve a name." The youngest brother said: "Benevolence and righteousness enable me to preserve both my life and my reputation." Those three approaches are diametrically opposed, yet all originate from Confucianism. Which one is right and which is wrong? Yangzi said: "There was a man who lived by the river; he became familiar with water, skilled in swimming, and operated a boat for ferrying people. He earned enough to support his family of a hundred mouths, and many students came from afar bringing provisions to study under him. Yet nearly half of them drowned." They originally learned to swim, not to drown, yet the outcome was so perilous. "If this is how things stand, then who can say which one is right or wrong?" Xinduzi left in silence. Mengsunyang rebuked him, saying: "Why was your question so roundabout, and the Master's answer so obscure?" My confusion has only grown deeper." Xinduzi said: "The great Way is lost due to many branching paths, and scholars lose their lives because of too many directions." Learning does not originally differ in its root; it is not the root that divides. Yet the branches become so different as they spread outward. Only by returning to unity and converging on the same source can one avoid loss and attain true understanding. You, who have studied under Master Yang for so long and learned his teachings, yet still fail to grasp the meaning of this parable—how sad!"

Yang Zhu's younger brother was named Bu. He went out wearing a plain white robe. It rained, so he took off his plain white robe and put on a dark robe before returning home. His dog did not recognize him and barked at him as he approached. Yang Bu became angry and was about to strike the dog. Yang Zhu said: "Do not strike it, my son! You are just the same. Had your dog gone out white and returned black, would you not have been surprised as well?"

Yang Zhu said: "To perform good deeds without seeking a name, yet the name follows; The name does not seek profit, yet profit comes to it; Profit does not invite contention, yet contention arises from it. Therefore, a gentleman must always be cautious in doing good."

In the past, there was someone who claimed to know the way to immortality. The king of Yan sent people to learn it from him, but they failed to master it, and then the man who had spoken about it died. The King of Yan was very angry at his envoys and intended to punish them. A favored minister advised: "What people fear most is death, and what they value most is life." He himself lost his own life; how could he possibly make the king immortal?" Thus, they did not punish them. A man named Qi Zi also wanted to learn this method; upon hearing of the speaker's death, he clutched his chest in regret. Fu Zi heard about this and laughed, saying: "He wished to learn the way of immortality, yet that very person is already dead, and he still regrets it—this shows he does not understand what true learning is." Hu Zi said: "Fu Zi's words are incorrect. There are people who have knowledge but cannot put it into practice, and there are also those who wish to practice but lack the method. A man from Wei who was good at mathematics, on his deathbed, used a metaphor about drainage to explain something to his son. He recorded the words but could not put them into practice. When others asked him, he told them what his father had said. The person who asked used those words and followed the method, achieving results no different from those of his father. If this is so, then why could the dead man not speak about the art of life?"

The people of Handan, on the first day of the first lunar month, presented a jiu bird to Sizǐ. Sizǐ was very pleased and richly rewarded them. A guest asked for the reason behind this. Sizǐ said: "Releasing a living creature on New Year's Day demonstrates kindness and compassion." The guest replied: "The people know that you wish to release it, so they compete to capture them, resulting in many deaths." If you truly wish to preserve life, it would be better to prohibit the people from capturing them. Catching and then releasing them—this act of kindness cannot compensate for the harm caused." Sizǐ said: "You are right."

The Tians of Qi held an ancestral ceremony in their courtyard, entertaining a thousand guests. While the banquet was in progress, someone presented a fish and a goose. The Tian family looked at them and sighed: "Heaven is very generous to the people!" It cultivates the five grains, gives birth to fish and birds, all for their use. The assembled guests echoed in agreement like an echo. Bao Shi's son, who was twelve years old and present among the attendants, stepped forward and said: "What you say is not entirely correct." Heaven and Earth give birth to myriad things, all of which coexist with us as part of the same category. There is no inherent hierarchy among these beings; they merely control one another according to size and intelligence, feeding on each other in turn; They were not born for the sake of one another. People take what is edible and eat it—was this originally done by Heaven for the benefit of humans? Moreover, mosquitoes bite skin and tigers and wolves eat flesh. Does this mean Heaven originally created humans for the sake of mosquitoes, or meat for the sake of tigers and wolves?"

There was a poor man in Qi who often begged in the city. The people of the city were troubled by his frequent begging, and no one gave him alms. He then went to the stables of the Tian family, worked as an assistant to the horse doctor, and obtained food from the city outskirts. People teased him, saying: "To eat by following a horse doctor around—is that not humiliating?" The beggar replied: "There is no greater humiliation in the world than begging." Begging itself is still not a disgrace; how then could serving a horse doctor be considered humiliating?"

A man from Song was traveling on the road when he found someone else's lost token. He returned home and hid it, secretly counting its teeth-like notches. He told his neighbor: "My wealth is sure to come."

A man had a withered ginkgo tree, and his elderly neighbor said that a withered ginkgo was an ill omen. The neighbor hurriedly cut it down. The elderly neighbor then asked for it to be used as firewood. The man was displeased and said: "My neighbor's father only wanted the wood for fire, yet he taught me to cut it down." He added: "To have a neighbor like this—how dangerous and unreliable can one be?"

A man lost an axe, and he suspected his neighbor's son. He observed the way he walked—it seemed like a thief of axes; his facial expression, that of an axe thief; his words and speech, those of an axe thief; His mannerisms and behavior—there was nothing he did that did not seem to indicate he had stolen the axe. After a while, he dug in his field and found his axe. On another day, when he saw his neighbor's son again, the boy's mannerisms and behavior no longer seemed to resemble those of an axe thief at all.

Bai Gongsheng, fearing disorder, dismissed court and stood there motionless, holding his staff upside down. The sharp tip of the staff pierced through his chin, blood flowing to the ground, yet he was unaware of it. The people of Zheng heard about this and said: "If one can forget one's head, what else could one possibly not forget?" When the mind is fixed on something, it becomes so absorbed that even if one's feet stumble over roots and rocks or their head bumps into a tree, they remain unaware of it.

In the past, there was a man from Qi who desired gold. Early in the morning he dressed and went to the market, arrived at the place where gold was being sold, seized some of it, and fled. The officials caught him and asked, "Everyone was there; why did you seize someone else's gold?" He replied, "When I took the gold, I saw no one—only the gold."