The master who never taught and the disciple who learned everything. The true man is like a shadow.

Tian Zi-fang, sitting in attendance on the marquis Wen of Wei, often quoted (with approbation) the words of Qi Gong. The marquis said, 'Is Qi Gong your preceptor?' Zi-fang replied, 'No. He only belongs to the same neighbourhood. In speaking about the Dao, his views are often correct, and therefore I quote them as I do.' The marquis went on, 'Then have you no preceptor?' 'I have.' 'And who is he?' He is Dong-guo Shun-zi.' 'And why, my Master, have I never heard you quote his words?' Zi-fang replied, 'He is a man who satisfies the true (ideal of humanity); a man in appearance, but (having the mind of) Heaven. Void of any thought of himself, he accommodates himself to others, and nourishes the true ideal that belongs to him. With all his purity, he is forbearing to others. Where they are without the Dao, he rectifies his demeanour, so that they understand it, and in consequence their own ideas melt away and disappear. How should one like me be fit to quote his words?'

When Zi-fang went out, the marquis Wen continued in a state of dumb amazement all the day. He then called Long Li-chen, and said to him, 'How far removed from us is the superior man of complete virtue! Formerly I thought the words of the sages and wise men, and the practice of benevolence and righteousness, to be the utmost we could reach to. Since I have heard about the preceptor of Zi-fang, my body is all unstrung, and I do not wish to move, and my mouth is closed up, and I do not wish to speak - what I have learned has been only a counterfeit of the truth. Yes, (the possession of Wei) has been an entanglement to me.'

Wen-bo Xue-zi, on his way to Qi, stayed some time in Lu, where some persons of the state begged to have an interview with him. He refused them, saying, 'I have heard that the superior men of these Middle States understand the (subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. I do not wish to see them.' He went on to Qi; and on his way back (to the south), he again stayed in Lu, when the same persons begged as before for an interview. He then said, 'Formerly they asked to see me, and now again they seek an interview. They will afford me some opportunity of bringing out my sentiments.' He went out accordingly and saw the visitors, and came in again with a sigh. The next day again he saw the visitors, and again came in again with a sigh. His servant said to him, 'Whenever you see those visitors, you are sure to come in again sighing - Why is this?' 'I told you before,' was the reply, 'that the people of these Middle States understand (the subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. Those men who have just seen me, as they came in and went out would describe, one a circle and another a square, and in their easy carriage would be like, one a dragon and another a tiger. They remonstrated with me as sons (with their fathers), and laid down the way for me as fathers (for their sons). It was this which made me sigh.'

Zhongni saw the man, but did not speak a word to him. Zi-lu said, 'You have wished, Sir, to see this Wen-bo Xue-zi for a long time; what is the reason that when you have seen him, you have not spoken a word?' Zhongni replied, 'As soon as my eyes lighted on that man, the Dao in him was apparent. The situation did not admit of a word being spoken.'

Yan Yuan asked Zhongni, saying, 'Master, when you pace quietly along, I also pace along; when you go more quickly, I also do the same; when you gallop, I also gallop; but when you race along and spurn the dust, then I can only stand and look, and keep behind you.' The Master said, 'Hui, what do you mean?' The reply was, 'In saying that "when you, Master, pace quietly along, I also pace along," I mean that when you speak, I also speak. By saying, "When you go more quickly, I also do the same," I mean that when you reason, I also reason. By saying, "When you gallop, I also gallop," I mean that when you speak of the Way, I also speak of the Way; but by saying, "When you race along and spurn the dust, then I can only stare, and keep behind you," I am thinking how though you do not speak, yet all men believe you; though you are no partisan, yet all parties approve your catholicity; and though you sound no instrument, yet people all move on harmoniously before you, while (all the while) I do not know how all this comes about; and this is all which my words are intended to express.'

Zhongni said, 'But you must try and search the matter out. Of all causes for sorrow there is none so great as the death of the mind - the death of man's (body) is only next to it. The sun comes forth in the east, and sets in the extreme west - all things have their position determined by these two points. All that have eyes and feet wait for this (sun), and then proceed to do what they have to do. When this comes forth, they appear in their places; when it sets, they disappear. It is so with all things. They have that for which they wait, and (on its arrival) they die; they have that for which they wait, and then (again) they live. When once I receive my frame thus completed, I remain unchanged, awaiting the consummation of my course. I move as acted on by things, day and night without cessation, and I do not know when I will come to an end. Clearly I am here a completed frame, and even one who (fancies that he) knows what is appointed cannot determine it beforehand. I am in this way daily passing on, but all day long I am communicating my views to you; and now, as we are shoulder to shoulder you fail (to understand me) - is it not matter for lamentation? You are able in a measure to set forth what I more clearly set forth; but that is passed away, and you look for it, as if it were still existing, just as if you were looking for a horse in the now empty place where it was formerly exhibited for sale. You have very much forgotten my service to you, and I have very much forgotten wherein I served you. But nevertheless why should you account this such an evil? What you forget is but my old self; that which cannot be forgotten remains with me.'

Confucius went to see Lao Dan, and arrived just as he had completed the bathing of his head, and was letting his dishevelled hair get dry. There he was, motionless, and as if there were not another man in the world. Confucius waited quietly; and, when in a little time he was introduced, he said, 'Were my eyes dazed? Is it really you? Just now, your body, Sir, was like the stump of a rotten tree. You looked as if you had no thought of anything, as if you had left the society of men, and were standing in the solitude (of yourself).' Lao Dan replied, 'I was enjoying myself in thinking about the commencement of things.'

Confucius said, 'What do you mean?' Lao Dan replied, 'My mind is so cramped, that I hardly know it; my tongue is so tied that I cannot tell it; but I will try to describe it to you as nearly as I can. When the state of Yin was perfect, all was cold and severe; when the state of Yang was perfect, all was turbulent and agitated. The coldness and severity came forth from Heaven; the turbulence and agitation issued from Earth. The two states communicating together, a harmony ensued and things were produced. Some one regulated and controlled this, but no one has seen his form. Decay and growth; fulness and emptiness; darkness and light; the changes of the sun and the transformations of the moon: these are brought about from day to day; but no one sees the process of production. Life has its origin from which it springs, and death has its place from which it returns. Beginning and ending go on in mutual contrariety without any determinable commencement, and no one knows how either comes to an end. If we disallow all this, who originates and presides over all these phenomena?'

Confucius said, 'I beg to ask about your enjoyment in these thoughts.' Lao Dan replied, 'The comprehension of this is the most admirable and the most enjoyable (of all acquisitions). The getting of the most admirable and the exercise of the thoughts in what is the most enjoyable, constitutes what we call the Perfect man.' Confucius said, 'I should like to hear the method of attaining to it.' The reply was, 'Grass-eating animals do not dislike to change their pastures; creatures born in the water do not dislike to change their waters. They make a small change, but do not lose what is the great and regular requirement (of their nature); joy, anger, sadness, and delight do not enter into their breasts (in connexion with such events). Now the space under the sky is occupied by all things in their unity. When they possess that unity and equally share it, then the four limbs and hundred members of their body are but so much dust and dirt, while death and life, their ending and beginning, are but as the succession of day and night, which cannot disturb their enjoyment; and how much less will they be troubled by gains and losses, by calamity and happiness! Those who renounce the paraphernalia of rank do it as if they were casting away so much mud - they know that they are themselves more honourable than those paraphernalia. The honour belonging to one's self is not lost by any change (of condition). Moreover, a myriad transformations may take place before the end of them is reached. What is there in all this sufficient to trouble the mind? Those who have attained to the Dao understand the subject.'

Confucius said, '0 Master, your virtue is equal to that of Heaven and Earth, and still I must borrow (some of your) perfect words (to aid me) in the cultivation of my mind. Who among the superior men of antiquity could give such expression to them?' Lao Dan replied, 'Not so. Look at the spring, the water of which rises and overflows - it does nothing, but it naturally acts so. So with the perfect man and his virtue - he does not cultivate it, and nothing evades its influence. He is like heaven which is high of itself, like earth which is solid of itself, like the sun and moon which shine of themselves - what need is there to cultivate it?'

Confucius went out and reported the conversation to Yan Hui, saying, 'In the (knowledge of the) Dao am I any better than an animalcule in vinegar? But for the Master's lifting the veil from me, I should not have known the grand perfection of Heaven and Earth.'

At an interview of Zhuangzi with duke Ai of Lu, the duke said, 'There are many of the Learned class in Lu; but few of them can be compared with you, Sir.' Zhuangzi replied, 'There are few Learned men in Lu.' 'Everywhere in Lu,' rejoined the duke, 'you see men wearing the dress of the Learned - how can you say that they are few?' 'I have heard,' said Zhuangzi, 'that those of them who wear round caps know the times of heaven; that those who wear square shoes know the contour of the ground; and that those who saunter about with semicircular stones at their girdle-pendents settle matters in dispute as they come before them. But superior men who are possessed of such knowledge will not be found wearing the dress, and it does not follow that those who wear the dress possess the knowledge. If your Grace think otherwise, why not issue a notification through the state, that it shall be a capital offence to wear the dress without possessing the knowledge.' On this the duke issued such a notification, and in five days, throughout all Lu, there was no one who dared to wear the dress of the Learned. There was only one old man who came and stood in it at the duke's gate. The duke instantly called him in, and questioned him about the affairs of the state, when he talked about a thousand points and ten thousand divergences from them. Zhuangzi said, 'When the state of Lu can thus produce but one man of the Learned class, can he be said to be many?'

The ideas of rank and emolument did not enter the mind of Bai-li Xi, and so he became a cattle-feeder, and his cattle were all in fine condition. This made duke Mu of Qin forget the meanness of his position, and put the government (of his state) into his hands. Neither life nor death entered into the mind of (Shun), the Lord of Yu, and therefore he was able to influence others.

The ruler Yuan of Song wishing to have a map drawn, the masters of the pencil all came (to undertake the task). Having received his instructions and made their bows, they stood, licking their pencils and preparing their ink. Half their number, however, remained outside. There was one who came late, with an air of indifference, and did not hurry forward. When he had received his instructions and made his bow, he did not keep standing, but proceeded to his shed. The duke sent a man to see him, and there he was, with his upper garment off, sitting cross-legged, and nearly naked. The ruler said, 'He is the man; he is a true draughtsman.'

King Wen was (once) looking about him at Zang, when he saw an old man fishing. But his fishing was no fishing. It was not the fishing of one whose business is fishing. He was always fishing (as if he had no object in the occupation).

The king wished to raise him to office, and put the government into his hands, but was afraid that such a step would give dissatisfaction to his great ministers, his uncles, and cousins. He then wished to dismiss the man altogether from his mind, but he could not bear the thought that his people should be without (such a) Heaven (as their Protector). On this, (next) morning, he called together his great officers, and said to them, 'Last night, I dreamt that I saw a good man, with a dark complexion and a beard, riding on a piebald horse, one half of whose hoofs were red, who commanded me, saying, "Lodge your government in the hands of the old man of Zang; and perhaps the evils of your people will be cured."' The great officers said eagerly, 'It was the king, your father.' King Wen said, 'Let us then submit the proposal to the tortoise-shell.' They replied, 'It is the order of your father. Let not your majesty think of any other. Why divine about it?'

(Der König) traf dann den alten Mann von Zang und übertrug ihm die Regierung. Die Satzungen und Gesetze wurden von ihm nicht geändert; keine einseitige Anordnung (seiner eigenen) wurde erlassen; aber als der König nach drei Jahren eine Überprüfung des Königreichs vornahm, stellte er fest, dass die Beamten die Plantagen (die Banditen beherbergten) zerstört und ihre Bewohner zerstreut hatten, dass die Aufseher der Regierungsabteilungen sich nicht auf ihre Erfolge brüsteten und dass keine ungewöhnlichen Getreidemaße in den verschiedenen Staaten erlaubt waren. Als die Beamten die gefährlichen Plantagen zerstört und ihre Bewohner zerstreut hatten, wurde dem Gemeinwohl der höchste Wert beigemessen; als die Chefs der Abteilungen sich nicht auf ihre Erfolge brüsteten, wurde dem gemeinsamen Geschäft der höchste Wert beigemessen; als keine ungewöhnlichen Getreidemaße in die verschiedenen Staaten gelangten, hatten die verschiedenen Fürsten keine Eifersüchteleien. Daraufhin machte König Wen den alten Mann zu seinem Großlehrer und fragte ihn, mit seinem eigenen Gesicht nach Norden gewandt, ob seine Regierung auf das ganze Königreich ausgedehnt werden könnte. Der alte Mann sah verwirrt aus und gab keine Antwort, sondern verabschiedete sich mit ziellosem Blick. Am Morgen hatte er seine Befehle erteilt, und in der Nacht war er verschwunden; und man hörte sein ganzes Leben lang nichts mehr von ihm.

Yan Yuan fragte Konfuzius und sagte: „War selbst König Wen nicht in der Lage, seinen Weg zu bestimmen? Was hatte er damit zu tun, auf einen Traum zurückzugreifen?“ Zhongni erwiderte: „Schweige und sprich kein Wort! König Wen war in allem vollkommen. Was hast du damit zu tun, ihn zu kritisieren? Er griff (auf den Traum) nur zurück, um eine momentane Schwierigkeit zu überwinden.“

Lie Yu-Kou zeigte Bo-hun Wu-ren seine Bogenkunst. Nachdem er den Bogen bis zum Anschlag gespannt hatte, mit einer Tasse Wasser auf seinem Ellbogen, schoss er. Während der Pfeil abgeschossen wurde, wurde ein anderer an seine Stelle gesetzt; und als dieser abgeschickt wurde, war ein dritter auf der Sehne bereit. Die ganze Zeit stand er wie eine Statue. Bo-hun Wu-ren sagte: „Das ist das Schießen eines Bogenschützen, aber nicht das eines Schützen, der nicht über sein Schießen nachdenkt. Lass mich mit dir auf einen hohen Berg steigen, mit dir zwischen den wackeligen Felsen gehen, bis wir am Rande eines 800 Ellen tiefen Abgrunds ankommen, und (ich werde dann sehen), ob du schießen kannst.“ Daraufhin stiegen sie auf einen hohen Berg, bahnten sich ihren Weg zwischen den wackeligen Felsen, bis sie an den Rand eines 800 Ellen tiefen Abgrunds kamen. Dann drehte sich Wu-ren um und ging rückwärts, bis seine Füße zu zwei Dritteln ihrer Länge außerhalb des Randes waren, und winkte Yu-kou, näherzukommen. Dieser war jedoch mit dem Gesicht nach unten auf den Boden gefallen, der Schweiß rann ihm bis zu den Fersen. Dann sagte der andere: „Der vollkommene Mensch blickt zum azurblauen Himmel auf oder taucht in die gelben Quellen hinab oder schwebt zu den acht Enden des Universums, ohne dass sich sein Geist oder sein Atem verändert. Aber jetzt zeigt sich die Furcht deines Geistes in deinen verwirrten Augen; dein inneres Gefühl der Gefahr ist extrem!“

Jian Wu fragte Sun-shu Ao und sagte: „Ihr, Herr, wart dreimal Ministerpräsident und habt euch nicht erhoben gefühlt; ihr wurdet dreimal von diesem Amt entlassen, ohne Trauer zu zeigen. Zuerst zweifelte ich an euch, (aber jetzt nicht mehr), da ich sehe, wie regelmäßig und ruhig der Atem durch eure Nasenlöcher strömt. Wie kommt es, dass ihr euren Geist so beherrscht?“ Sun-shu Ao antwortete: „Worin übertreffe ich andere Menschen? Als das Amt an mich kam, dachte ich, es sollte nicht abgelehnt werden; als es mir entzogen wurde, dachte ich, es könnte nicht behalten werden. Ich war der Meinung, dass das Erlangen oder Verlieren es nicht zu dem machte, was ich war, und kein Anlass für irgendeine Trauer war – das war alles. Worin übertreffe ich andere Menschen? Und außerdem wusste ich nicht, ob die Ehre der Würde oder mir selbst gehörte. Wenn sie der Würde gehörte, war es nichts für mich; wenn sie mir gehörte, hatte es nichts mit der Würde zu tun. Während ich mit diesen Unsicherheiten beschäftigt war und mich in alle Richtungen umsah, welche Muße hatte ich da, um zu wissen, ob die Menschen mich ehrten oder für gering hielten?“

Zhongni hörte all dies und sagte: „Die wahren Menschen von einst konnten nicht von den weisesten vollständig beschrieben, noch von den schönsten in Ausschweifungen geführt, noch von den gewalttätigsten Räubern gezwungen werden. Weder Fu-xi noch Huang-Di konnten sie zwingen, ihre Freunde zu sein. Tod und Leben sind in der Tat große Überlegungen, aber sie konnten keine Veränderung in ihrem (wahren) Selbst bewirken; und wie viel weniger konnten Rang und Einkommen dies tun? So beschaffen, konnten ihre Geister den Tai-Berg überqueren und fanden ihn kein Hindernis; sie konnten in die größten Abgründe eintreten und wurden nicht von ihnen benetzt; sie konnten die niedrigsten und kleinsten Positionen einnehmen, ohne von ihnen bedrängt zu werden. Sie besaßen die Fülle von Himmel und Erde; je mehr sie anderen gaben, desto mehr hatten sie.“

Der König von Chu und der Herrscher von Fan saßen zusammen. Nach kurzer Zeit sagten die Begleiter des Königs: „Fan ist dreimal zerstört worden.“ Der Herrscher von Fan erwiderte: „Die Zerstörung von Fan hat nicht ausgereicht, um das zu zerstören, was wir am meisten bewahrenswert fanden.“ Nun, wenn die Zerstörung von Fan nicht ausgereicht hatte, um das zu zerstören, was es am meisten bewahrenswert fand, so hatte die Erhaltung von Chu nicht ausgereicht, um das in ihm zu bewahren, was am meisten bewahrenswert war. Von diesem Gesichtspunkt aus betrachtet, hatte Fan nicht begonnen, zerstört zu werden, und Chu hatte nicht begonnen, bewahrt zu werden.