Im fünfzehnten Jahr der Regentschaft von Kaiser Huang war er erfreut, dass alles unter dem Himmel ihn verehrte. Er pflegte sein wahres Schicksal, unterhielt seine Ohren und Augen und versorgte seine Nase und seinen Mund. Seine Haut wurde trocken und rau, und seine fünf Sinne waren verwirrt und durcheinander. Fünfzehn Jahre später war er besorgt, dass die Welt nicht gut regiert wurde. Er setzte seine Weisheit und Intelligenz ein, förderte seine geistigen Kräfte und kümmerte sich um das Wohlergehen der Menschen. Seine Haut wurde wieder trocken und rau, und seine fünf Sinne blieben verwirrt und durcheinander. Kaiser Huang seufzte daraufhin und sagte: „Meine Exzesse waren zu groß. Nur mich selbst zu kultivieren, hat solche Probleme mit sich gebracht; alle Dinge zu regieren, hat ebenfalls solche Probleme mit sich gebracht.“ So legte er die unzähligen Staatsgeschäfte beiseite, verließ seine Palastgemächer, entließ seine Diener und entfernte die Musikinstrumente von ihren Ständern. Er reduzierte die Speisen in der Küche, zog sich in die Halle von Datings zurück, reinigte seinen Geist und disziplinierte seinen Körper und kümmerte sich drei Monate lang nicht persönlich um politische Angelegenheiten. Tagsüber schlief er und träumte, er reise in das Land von Huaxu Shi. Das Land von Huaxu Shi liegt westlich von Yanzhou und nördlich von Taizhou, eine unzählige tausend Meilen lange Strecke vom Staat Qi entfernt; es war jenseits der Reichweite von Booten, Kutschen oder sogar Fußmärschen – es konnte nur durch spirituelles Wandern erreicht werden. Dieses Land hatte keine Lehrer oder Führer; es war einfach natürlich. Seine Menschen hatten keine Wünsche oder Begierden; es war einfach natürlich. Sie kannten weder die Freude am Leben noch die Abneigung gegen den Tod, daher gab es keine vorzeitigen Todesfälle oder Kindersterblichkeit; Sie kannten keine Selbstliebe und unterschieden nicht zwischen nahen und fernen Dingen, daher gab es keine Liebe oder Hass; Sie kannten weder Rebellion noch Gehorsam, daher gab es keine Gewinne oder Schäden; Sie schätzten nichts und fürchteten nichts. Sie konnten ins Wasser gehen, ohne zu ertrinken, und ins Feuer gehen, ohne Hitze zu empfinden. Geschnitten oder geschlagen zu werden, verursachte ihnen keine Schmerzen, und angestupst oder berührt zu werden, verursachte keinen Juckreiz oder Unbehagen. Sie konnten auf leerem Raum gehen, als wäre es fester Boden, und auf Leere schlafen, als lägen sie auf einem Bett. Wolken und Nebel behinderten ihre Sicht nicht, Donner und Blitz störten ihr Gehör nicht; Schönheit oder Hässlichkeit konnten ihre Gedanken nicht beeinflussen, und Berge und Täler würden ihre Schritte nicht stolpern lassen – es war einfach göttliche Bewegung. Nachdem Kaiser Huang erwacht war, fühlte er sich friedlich und zufrieden. Er rief Tianlao, Limu und Taishan Ji und sagte ihnen: „Ich habe mich drei Monate lang zurückgezogen, meinen Geist gereinigt und meinen Körper diszipliniert, über Wege nachgedacht, mich selbst zu kultivieren und alle Dinge zu regieren, doch ich habe die Methode nicht gefunden. Ich wurde erschöpft und schlief ein und hatte einen solchen Traum. Jetzt verstehe ich, dass das höchste Dao nicht durch persönliche Wünsche oder Anstrengungen erreicht werden kann. Ich habe es erkannt! Ich habe es erlangt! Aber ich kann es euch nicht mitteilen.“ Achtundzwanzig Jahre später wurde die Welt in großem Frieden regiert, fast dem Land von Huaxu Shi ähnelnd, und Kaiser Huang stieg in den Himmel auf. Das Volk trauerte um ihn und klagte unaufhörlich mehr als zweihundert Jahre lang.

Der Berg Lieguye liegt mitten auf Haihe Zhou, und auf seinem Berg leben göttliche Wesen, die Luft atmen und Tau trinken, ohne die fünf Getreide zu essen; Ihre Gedanken sind so tief wie grundlose Quellen, ihre Formen so rein wie Jungfrauen; sie klammern sich nicht an und begehren nicht, und Weise und Unsterbliche dienen ihnen als Untertanen; Sie fürchten sich nicht und zürnen nicht, und die Gehorsamen und Aufrichtigen dienen ihnen als Gefolge; Sie üben weder Anstrengung noch Gunst aus, doch alle Dinge sind von Natur aus ausreichend; Sie häufen nichts an und sammeln nichts, und doch begehen sie keine Fehler. Yin und Yang bleiben in ständiger Harmonie, die Sonne und der Mond leuchten ewig hell, die vier Jahreszeiten folgen ihrem regelmäßigen Verlauf, Winde und Regen sind stets gleichmäßig verteilt, alle Lebewesen wachsen zu ihrer richtigen Zeit, und die Getreideernten sind stets reichlich; Das Land erleidet keine Plagen oder Schäden, Menschen leiden nicht unter vorzeitigem Tod oder Unglück, Dinge haben keine Fehler oder Gebrechen, und Geister machen keine unheilvollen Geräusche.

Liezi studierte bei Laoshang Shi und war mit Bo Gaozi befreundet; Er vertiefte die Lehren dieser beiden Männer, ritt auf dem Wind und kehrte zurück. Yin Sheng hörte davon und folgte Liezi, um bei ihm zu leben, und blieb mehrere Monate, ohne nach Hause zurückzukehren. Dann fragte er heimlich nach der Methode, tat dies zehnmal, wurde aber jedes Mal abgewiesen. Yin Sheng wurde verstimmt und bat um Erlaubnis zu gehen, aber Liezi erteilte sie nicht. Yin Sheng zog sich zurück. Einige Monate später, immer noch unruhig im Geist, kehrte er zurück, um ihm erneut zu folgen. Liezi sagte: „Warum kommst und gehst du so oft?“ Yin Sheng sagte: „Zuvor hatte Zhang Dai eine Bitte an dich, aber du hast mich nicht informiert, so dass ich dir lange Groll entgegengebracht habe. Jetzt fühle ich mich wieder frei von dieser Last, deshalb bin ich wiedergekommen.“ Liezi sagte: „Zuvor hielt ich dich für erleuchtet, aber jetzt hat deine Engstirnigkeit dieses Ausmaß erreicht. Ji! Ich werde dir nun erzählen, was ich von meinem Lehrer gelernt habe. Seit der Zeit, als ich unter meinem Lehrer studierte und mit solchen Menschen befreundet wurde, wagte mein Herz nach drei Jahren nicht mehr, über Richtig oder Falsch nachzudenken, und mein Mund wagte nicht, über Gewinne oder Verluste zu sprechen – ich hatte gerade erst einen einzigen Blick von meinem Lehrer erhalten. Fünf Jahre später, als mein Herz noch gelegentlich über Richtig oder Falsch nachdachte und mein Mund noch über Gewinne oder Verluste sprach, lächelte mein Lehrer endlich einmal erleichtert. Sieben Jahre später, indem ich allem folgte, was mein Herz begehrte, dachte ich nicht mehr über Richtig oder Falsch nach; Nach sieben Jahren, als ich frei von Sorgen um Gewinne oder Verluste aus dem Mund sprach, lud mich mein Lehrer zum ersten Mal ein, neben ihm auf derselben Matte zu sitzen. Neun Jahre später schweifte mein Geist frei und ungebunden umher, und meine Worte flossen ungehemmt; ich wusste nicht mehr, ob das, was ich dachte oder sagte, richtig oder falsch, vorteilhaft oder schädlich war. Ich wusste auch nicht mehr, dass mein Lehrer mein Meister war, noch dass diese Menschen meine Freunde waren – dies markierte den Punkt, an dem sowohl innere als auch äußere Aspekte fortgeschritten waren. Erst dann wurden meine Augen wie Ohren, Ohren wie Nasen, Nasen wie Münder – es gab keinen Unterschied mehr zwischen ihnen. Der Geist wurde fokussiert und der Körper löste seine Beschränkungen; Knochen und Fleisch verschmolzen zu einer Einheit; ich spürte nicht mehr, wo mein Körper lehnte oder wo meine Füße den Boden berührten, trieb ostwärts oder westwärts mit dem Wind wie ein Blatt oder eine trockene Hülse. Oder war es so, dass ich auf dem Wind ritt? War es der Wind, der mich trug, oder ritt ich auf dem Wind? Jetzt bist du noch keine volle Tageszeit bei deinem Meister, doch hast du schon mehrfach Groll und Unzufriedenheit gezeigt. Wie kann auch nur ein einziger Teil deines Körpers vom Atem des Lebens unberührt bleiben? Wie kann auch nur ein einziger Aspekt von dir nicht auf der Erde ruhen? Auf Leere zu gehen und den Wind zu reiten – wie fast möglich ist das für dich?“ Yin Sheng schämte sich zutiefst. Er hielt lange den Atem an, zu beschämt, um noch einmal zu sprechen.

Liezi fragte Guan Yin: „Ein vollkommener Mensch kann unsichtbar gehen, ohne eine Spur zu hinterlassen, auf Feuer treten, ohne Hitze zu empfinden, und über alle Dinge hinweggehen, ohne zu zittern. Bitte, darf ich fragen, wie man dies erreicht?“ Guan Yin sagte: „Dies ist das Ergebnis des Bewahrens reinen Atems (Qi); es gehört nicht zum Bereich von Weisheit, Geschick oder Kühnheit. Ji! Ich werde es dir an einem Beispiel von Fischen erklären. Alle Dinge, die Form, Aussehen, Klang oder Farbe haben, sind Objekte der materiellen Welt. Warum unterscheiden sich die Dinge voneinander? Der Himmel allein reicht nicht aus, um ihnen vorauszugehen. Es ist lediglich Form und Farbe. Wenn dann Dinge ohne Form geformt werden und aufhören, sich zu verwandeln, wie können diejenigen, die dieses Prinzip erfassen und es bis in seine Tiefen verfolgen, als aufrecht oder korrekt angesehen werden? Sie verweilen in einem tiefenlosen Maß, verbergen sich in einem endlosen Muster und wandern durch den Anfang und das Ende aller Dinge. Sie vereinheitlichen ihre Natur, kultivieren ihren Atem (Qi), verkörpern Tugend und verbinden sich so mit dem Ursprung aller Dinge. Ein solcher Mensch bewahrt die Ganzheit der himmlischen Essenz, und sein Geist hat keine Lücken – wie könnte dann etwas von der Außenwelt jemals in ihn eindringen? Ein Betrunkener, der aus einem Wagen fällt, obwohl dieser schnell fährt, wird nicht sterben. Seine Knochen und Gelenke sind die gleichen wie die anderer, doch seine Begegnungen mit Schaden unterscheiden sich – dies liegt daran, dass sein Geist ganz und ungestört bleibt. Er weiß nicht, wann er fährt, noch weiß er, wann er fällt. Tod und Leben, Furcht und Alarm – nichts davon dringt in seine Brust; so zittert oder schwankt er nicht, selbst wenn er äußeren Dingen begegnet. Er erlangt Ganzheit durch Alkohol und ist immer noch so; wie viel mehr wäre es, wenn man Ganzheit durch den Himmel erlangte? Ein Weiser verbirgt sich im Himmel, daher kann ihm nichts auf der Welt schaden.“

Lie Yuke demonstrierte Bogenschießen für Bo Hun Wu Ren. Er spannte die Sehne vollständig, stellte eine Tasse Wasser auf seinen Ellbogen und ließ den Pfeil los. Die Befiederung des Pfeils traf das Ziel in Schichten, und jeder folgende Pfeil fand seinen Platz dazwischen. In diesem Moment war er wie eine Statue. Bo Hun Wu Ren sagte: „Dies ist das Bogenschießen der Handlung, nicht das Bogenschießen der Nicht-Handlung. „Komm mit mir, um einen hohen Berg zu erklimmen, auf prekäre Felsen zu treten und am Rande eines hundert Ren tiefen Abgrunds zu stehen. Würdest du dann immer noch schießen können?“ So bestieg Bo Hun Wu Ren einen hohen Berg, trat auf prekäre Felsen und stand am Rande eines hundert Ren tiefen Abgrunds. Er drehte sich langsam um, wobei zwei Fußbreiten Platz über dem Rand hingen, verbeugte sich dann vor Lie Yuke und lud ihn vor. Lie Yuke fiel zu Boden, Schweiß strömte ihm bis zu den Fersen herunter. Bo Hun Wu Ren sagte: „Ein vollkommener Mensch blickt zum azurblauen Himmel auf, taucht in die gelben Quellen darunter und bewegt sich frei durch alle Richtungen der acht Extreme. Sein Geist und Atem bleiben unverändert. Nun bist du verängstigt, mit einem Ausdruck ängstlicher Absicht in deinen Augen – dies zeigt, dass in dir bereits Gefahr und Furcht existieren!“

The Fan family had a son named Zi Hua, who was good at cultivating personal reputation; the whole state revered him. He enjoyed favor with the ruler of Jin State and though he did not hold office, his status ranked above that of three high ministers. Wherever his eyes fell in approval, a title was bestowed upon the person by the state of Jin; Whomever he praised with his words, the state of Jin promoted; whomever he criticized, they dismissed. Those who visited his courtyard were as numerous as those in court. Zi Hua sent his hired swordsmen to attack each other based on their intelligence and arrogance, allowing the strong to bully the weak. Even if they were injured in front of them, they did not take it to heart. They played this as a game and source of amusement day and night until the state nearly adopted it as custom. Hesheng and Zibo were esteemed guests of the Fan family. While traveling, they passed through the outskirts and stayed at the home of Tian Geng Shangqiu Kai. In the middle of the night, Hesheng and Zibo discussed together about Zi Hua's power and influence, saying that he could make those who existed disappear and those who had disappeared reappear; the wealthy become poor, and the poor become wealthy. Shangqiu Kai, who was previously embarrassed by hunger and cold, hid by the north window to listen. He then went to Zi Hua's gate pretending to be a man carrying food and a basket for manual labor. Zi Hua's disciples were all from noble families, wearing white robes and riding in carriages, walking slowly with haughty glances. Looking upon Shangqiu Kai as an old and frail man, his face dark and sallow, his clothes and cap disheveled, none of them failed to sneer at him. Soon after, they mocked, insulted, and deceived him, neither sparing nor showing any courtesy or respect. Shangqiu Kai always maintained a calm expression, but the guests' tricks were exhausted, and they grew weary of mocking him. They then took Shangqiu Kai up to a high platform and, in front of the crowd, casually said, "Anyone who can throw himself down from here will be rewarded with one hundred catties of gold." Everyone competed to respond. Shangqiu Kai believed it to be true, so he jumped down first; his body moved like a flying bird, landing lightly on the ground without any injury to his flesh or bones. The partisans of the Fan family considered it an accident and did not find it particularly strange. They then pointed to a crooked, secluded corner of the river and said, "There are precious pearls in that area; they can be obtained by swimming." Shangqiu Kai followed suit and swam there. After emerging, he indeed found a pearl. The crowd began to feel the same doubt. Zi Hua then ordered that Shangqiu Kai be given a place among those who dined on meat and wore silk. Soon after, there was a great fire in the Fan family's storehouse. Zi Hua said, "If you can enter the fire to retrieve brocade, I will reward you according to how much you get." Shangqiu Kai went without showing any hesitation. He entered and exited the fire, untouched by soot or smoke, his body not even scorched. The partisans of the Fan clan now believed he possessed supernatural abilities, and together they apologized to him, saying, "We did not know you had such powers and thus treated you with disrespect; we did not realize you were a divine being and so dishonored you. You must have thought us foolish, deaf, or blind; we dare now ask about your way." Shangqiu Kai said: "I do not possess any special way. Even my own mind does not know why it is so. Nevertheless, there is one thing here; let me try to tell you about it. Earlier, when your two guests stayed at my house, they heard praise of the power of the Fan family, saying that it could make those who existed vanish and those who had vanished reappear; the wealthy become poor and the poor become wealthy. I believed this without any doubt, so I came from afar. When I arrived, all the words of your partisans seemed true. I was only afraid that my sincerity might not be enough and my actions too slow; I did not know where to place my body or whether there was any danger or benefit at all. My mind was focused on nothing but this single thought. As for external things, they did not oppose me; that is all there was to it. Now I have come to realize that your partisans deceived me. I now harbor suspicions within and feign composure outwardly, watching and listening with caution. Looking back, I feel fortunate that I was not burned or drowned before; my heart is suddenly filled with inner heat, and I am startled by a trembling fear. "Could water and fire ever be approached again?" From this time onward, whenever the disciples of the Fan family encountered a beggar or an animal healer on the road, they dared not show disrespect; they would certainly dismount from their carriage and bow to them. Zai Wo heard of this and reported it to Zhong Ni (Confucius). Zhong Ni said, "Do you not know?" A person of utmost sincerity can move things. He can stir heaven and earth, touch ghosts and spirits, and traverse the six directions without opposition—how could this be merely about treading danger or entering water and fire? Shangqiu Kai trusted in false things yet still encountered no resistance; how much more so when both he and others are sincere! Young man, take note of this!"

During the reign of King Xuan of Zhou, there was a chief herdsman named Ma Zheng. Among his subordinates was a man named Liang Yang, who could care for wild birds and beasts. He placed food within the garden courtyard, and even fierce creatures such as tigers, wolves, hawks, and eagles all became gentle in his presence. Males and females gathered before him, breeding in flocks; different species lived together, without fighting or biting one another. The king was concerned that his technique would end with him, so he ordered Mao Qiuyuan to learn and pass it on. Liang Yang said: "Yang is but a lowly servant; what technique do I have to tell you?" I fear the king will think I am withholding it from you, so let me briefly tell you my method of tending to tigers. Generally speaking, when treated kindly they are pleased; when treated harshly they become angry—this is the nature of all creatures with blood and breath. Yet do their joys and angers arise without cause? They all result from acts of defiance or provocation. Those who feed tigers do not dare give them live prey, for it would provoke their anger at killing; They do not dare offer whole animals to them, for it would provoke their frustration at having to tear them apart. Timing their hunger and satiety, understanding the causes of their anger— Though tigers are different from humans, they become docile toward those who care for them—this is due to being treated kindly; Therefore, when a tiger kills someone, it is because of having been provoked or mistreated. Then how could I dare provoke them and make them angry? I also do not seek to please them by indulging their desires. Excessive pleasure will inevitably turn into anger, and excessive anger often returns as joy—both are extremes and thus imbalanced. Now that my heart harbors neither provocation nor indulgence, the birds and beasts regard me as they would their own kind. Therefore, those who roam in my garden do not long for lofty woods or vast wetlands; those that rest in my courtyard do not desire deep mountains and secluded valleys—this is the natural order of things."

Yan Hui asked Zhong Ni, "I once crossed the deep abyss of Shang Shen, and the ferryman handled his boat as if a god. I asked him, saying: 'Is handling a boat something that can be learned?' He said: "Yes." Those who can swim may be taught, and those skilled in swimming achieve proficiency through repeated practice. "As for those who are naturally at home underwater, they have never seen a boat yet can handle it as if born to do so." I asked him this but he did not explain. Dare I ask what this means?" Zhong Ni said: "Ah! I have long discussed its meaning with you, yet you still do not grasp its essence. How could it then be something easily understood? Those who can swim may indeed be taught—this is because they are light on water; The skill of those who are good at swimming comes from their ability to let go and forget the water. As for those who have never seen a boat but handle it as if naturally, to them the abyss is like a hill, and capsizing a boat seems no more alarming than their cart backing up. With all things—upsets and reversals—laid out before them, yet unable to enter their domain, where could they go that would not be effortless? Those who use broken pottery as a tool are skillful; those who use hooks feel hesitant and cautious; those who use gold and jade become confused and distracted. Skill is one thing, but when there is pride in it, the mind becomes burdened by external matters. All who are weighed down by externals lose their inner composure. "

Confucius observed the Luliang Falls, where the water cascaded down thirty ren in height, and its foam spread for thirty li. Even turtles, crocodiles, fish, and soft-shelled turtles could not swim there. He saw a man swimming in it and thought he must be someone in distress who wanted to die, so he ordered his disciples to add flowing water to support him. After swimming hundreds of steps and emerging from the water, the man let down his hair, walked singing, and strolled leisurely in the shade of the 棠 trees. Confucius followed him and asked, "The Luliang Falls cascade thirty ren in height; its foam spreads for thirty li. Even turtles and crocodiles cannot swim there. Earlier I saw you go into it and thought you were someone in distress wanting to die, so I sent my disciples with flowing water to support you. You emerged from the water, letting down your hair and singing as you walked; I took you for a ghost. Examining you more closely, I see that you are indeed human. May I ask if there is a method to treading water?" He said, "No, I have no method. I began with habit, grew through nature, and completed myself through fate. I entered the water as naturally as breathing in, emerged as effortlessly as exhaling out, following the way of water without personal intent or effort. This is how I was able to do it." Confucius said, "What do you mean by 'beginning with habit, growing through nature, and completing through fate'?" He said: "I was born on a hill and feel at ease there—this is 'beginning with habit'; grew up in water and am comfortable in it—this is nature; I do not know why I act as I do, yet I do so naturally—that is fate."

Zhongni was traveling to Chu when he passed through a forest and saw a hunchbacked old man catching cicadas, doing so as easily as plucking them from the air. Zhongni said: "You are truly skillful! Is there a method to your skill?" He said, "I do have a method. In the fifth and sixth months, I stacked five or six clay balls on my stick without them falling; then, my losses were measured in tiny fractions. Stacking three without them dropping meant a loss of only one out of ten; stacking five without them falling made it as easy as plucking cicadas from the air. When I stand, I am still as a wooden peg in the ground; when I hold my stick, my arm is like a withered branch of a tree. The vastness of heaven and earth, the multitude of all things—yet I know only the wings of the cicada. I do not waver or shift my focus; I would not trade the wings of a cicada for anything else in the world. How, then, could I fail to catch them?" Confucius turned and said to his disciples: "When one's will is undivided, it becomes indistinguishable from the divine." He was referring to that hunchbacked elder, no doubt!" The old man said: "You are a disciple of Confucius, then—what do you know to ask such things? Improve the way you conduct yourself, and only then will you be able to understand what I have said."

There was a man from the seacoast who loved the ou bird. Every morning he went to the seaside and followed the ou birds as they played; hundreds of them would come, and more still. His father said: "I have heard that all the ou birds follow you—bring some of them back, and I shall play with them." The next day he went to the seashore again, but the ou birds danced overhead without landing. Therefore it is said: The highest words are those that are not spoken; the greatest actions are those done with no effort; Those who rely on their intellect and knowledge understand only superficially.

Zhao Xiangzi led ten thousand followers on a hunting expedition in Zhongshan. They set fire to the undergrowth and forests, creating a blazing inferno that spread over a hundred li. From this chaos emerged a man who appeared from behind a stone wall, moving up and down amidst the smoke and flames; the crowd took him for a ghost or spirit. After the fire had passed, he walked calmly out of it, as if he had not gone through anything at all. Zhao Xiangzi was astonished and detained him, examining him carefully: his form, complexion, seven orifices—everything indicated he was a human being; his breath and voice were those of a man. Zhao Xiangzi asked, "By what method did you live behind the stone wall?" What method allowed you to enter the fire? The man said, "What thing did you call a stone?" "What thing did you call fire?" Zhao Xiangzi said, "The place from which you emerged just now was a stone wall; the thing you passed through was fire." The man said, "I do not know." Prince Wei Wenhou heard of this and asked Zixia: "Who was that man?" Zixia said: "According to what I have heard from my teacher, those who are in harmony with the Dao are completely at one with all things; no thing can harm or hinder them. They may travel through metal and stone, tread upon water and fire—anything is possible." Prince Wenhou said: "Then why do you not do such things yourself?" Zixia replied, "To hollow out the mind and discard wisdom—this I have not yet been able to achieve." Although this is so, let me try to explain it briefly. Prince Wenhou said: "Then why does your teacher not do such things?" Zixia said, "My teacher is capable of doing so but chooses not to act." Prince Wenhou was greatly pleased.

A divine shaman came from Qi and settled in Zheng. His name was Ji Xian, and he could know whether a person would live or die, remain or perish, suffer misfortune or enjoy fortune, be long-lived or short-lived. He could predict these things to the year, month, ten-day period, and day, as if by divine power. The people of Zheng who saw him all fled in fear. Liezi, upon seeing him, was deeply moved and returned to report this to Huhouzi, saying: "At first I thought my teacher's Way was the highest of all, but now there is one even higher than that." Huhouzi said: "You and I have not yet cultivated the outward form, nor have we grasped the inner reality—how then could we possibly attain the Dao? There are many females but no male; how can there be any eggs, then?" And yet you wish to oppose the world with your Dao—this must surely bring belief. That is why people have been able to observe and judge you. "Let me try this: invite him here, so I may show him something." The next day, Liezi brought Ji Xian to meet Huhouzi. He came out and said to Liezi: "Ah! Your master is already dead, beyond recovery; he cannot live for even ten more days. I saw something strange—like damp ashes." Liezi went in, weeping and sobbing as he soaked his bedding, and reported this to Huhouzi. Huhouzi said: "Earlier I showed him the patterns of the earth. Since he could not remain silent and stopped not, this is why he saw only my closed virtue and signs of death. "Try again—invite him to come once more!" The next day, he brought Ji Xian back to see Huhouzi. He came out and told Liezi: "Fortunate indeed that your master has met me—he is recovering, there is hope for his health. There is now a spark of life in him like ashes rekindling—I have seen the signs of power returning." Liezi went inside and reported this to Huhou zi. Huhouzi said: "Earlier I showed him the expanse of heaven and earth. Since he did not grasp names or realities, yet his judgment arose from his heels—this is what he called 'the signs of power returning.' This is why he saw the signs of my virtue. "Try again—invite him once more!" The next day, he was brought back to see Huhouzi once more. He came out and told Liez: "Your master is sitting in a state of disorder; I cannot divine his condition. Try to purify yourself—then I shall divine for him again." Liezi went in and informed Huhouzi of this. Huhouzi said: "Earlier I showed him the great emptiness without form; this is why he saw my balanced vital energy and signs. The swirling pools of the Yi become deep ravines; the still water's pools become deep ravines; flowing water's pools become deep ravines, surging water's pools become deep ravines—water from 沃,氿,雍,汧, and 肥 also forms such pools. These are known as the Nine Ravines. "Try again—invite him one more time!" The next day, Ji Xian was brought once more to see Huhouzi. He had not yet stood steady when he suddenly lost his composure and fled in panic. Huhouzi said: "Chase after him!" Liezi chased after him but could not catch up, and returned to report to Huhouzi: "He has vanished completely; he is gone. I cannot reach him." Huhouzi said: "Earlier, I showed him that nothing had ever emerged from beyond my essence. I allowed emptiness to accompany me, shifting subtly; he could not discern who or what I was. Thus, it became like a drifting reed, like flowing water—hence his flight." After this, Liezi considered himself as if he had never studied before and returned home. For three years he did not leave his house; he cooked for his wife, fed the pigs as though feeding people, and remained detached from worldly affairs. He abandoned all artifice and returned to simplicity, standing alone in form like a block of wood, serene and withdrawn, guarding himself with restraint, and thus lived out his life in this way.

Liezi was traveling to Qi when he turned back halfway and met Bo Hunmaoren. Bo Hunmaoren asked: "What method caused you to turn back?" Liezi said, "I was startled." "Startled by what?" "I dined at ten roadside inns, and five of them served me before I even asked." Bo Hunmaoren said: "If this is so, then why were you startled?" He replied: "When the inner sincerity cannot be dispelled, and one's form and demeanor radiate brilliance, this external display unsettles people's minds, making them undervalue wisdom and age, while overlooking what truly troubles them. The innkeepers were merely offering food and soup for profit, seeking extra gain; their profit was small, their influence slight, yet they still acted in this way. And what of a sovereign ruling over ten thousand chariots, whose body toils for the state and whose wisdom is exhausted by affairs; he will entrust me with responsibilities and expect results from my efforts—this is why I was startled." Bo Hunmaoren said: "Excellent indeed is your insight! If you remain as you are, people will protect and cherish you." Not long after this, the space outside his door was filled with sandals. Bo Hunmaoren stood facing north, holding a staff and tapping it gently against his chin. After standing there for some time without speaking, he left quietly. The attendant informed Liezi of this. Liezi picked up his sandals and ran barefoot to the gate, where he asked: "Master, having already arrived, have you not even paused for medicine?" He said: "It is over." I told you before that people will protect and cherish you, and indeed they have protected you. It is not that you can make others protect you, nor that you can prevent them from protecting you; then why should you be moved by it? Emotion arises in anticipation of something unusual. Moreover, there must be an emotion involved; to be stirred and disturb oneself is meaningless. Those who travel with you will not inform you of this. Their trivial words are all poison to people. No one is aware, no one understands—how could they become familiar with it?"

Yang Zhu traveled south to Pei, while Lao Dan journeyed westward to Qin. They met in the suburbs. When they arrived at Liang, they encountered Laozi. In the middle of their journey, Laozi looked up to the sky and sighed, saying: "At first I thought you were teachable, but now I see that you are not." Yangzi did not reply. When they reached the lodging, Yangzi brought hot water for washing, towels, and combs, removed his shoes outside the door, and crawled forward on his knees, saying: "Earlier, Master looked up to heaven and sighed, saying: 'At first I thought you were teachable; now I see that you are not.'" The disciple wished to ask for the Master's words of instruction, but there was no opportunity as we were traveling, so I dared not do so. Now that Master has a moment of leisure, please allow me to ask about my mistake." Laozi said: "You look so proud and haughty. Who could possibly live with you? The whitest is as if stained; the highest virtue seems insufficient. Yang Zhu's expression suddenly changed in alarm, and he said: "I have respectfully heard your instruction!" When Yang Zhu traveled, the inn would prepare a reception for him. Officials would hold the mats, his wife would bring towels and combs; the innkeepers would step aside from their seats, and cooks would move away from the stoves. When he returned, however, the innkeepers no longer stepped aside but competed for the same seating with him.

Yang Zhu passed through Song and went east to an inn. The innkeeper had two concubines, one beautiful and the other ugly; the ugly one was honored while the beautiful one was treated with contempt. Yangzi asked him why this was so. The innkeeper replied: "The beautiful one considers herself beautiful, but I do not recognize her beauty; the ugly one considers herself ugly, and I do not know that she is ugly." Yangzi said: "Disciples, remember this! Practice virtue without claiming to be virtuous—wherever you go, who would not love and cherish you!"

There is a constant way to achieve victory in the world, and there is also an inconsistent way. The constant path to victory is called "softness," while the inconsistent path that never achieves victory is called "strength." Both are known, yet people do not understand them. Therefore, the words of ancient times said: "Strength means preceding those who do not regard oneself as superior; softness means yielding before others." Those who precede those they consider inferior—if such people eventually become equal to themselves—it is then dangerous. Those who yield before others encounter no danger at all. Using this principle to overcome oneself is like conquering an empty place; using it to shoulder the burden of the world is also like shoulder nothing. This is what is meant by "not seeking victory yet achieving it, not taking on responsibility yet carrying it out." Zhuzi said: "If one desires strength, one must maintain it through softness; if one desires power, one must preserve it through weakness. Accumulate softness and one will become strong; accumulate weakness and one will become powerful. Observing what one accumulates reveals the direction toward which misfortune or fortune will lead. To overcome those who are not as strong as oneself, and eventually to face equals—this is true strength; to triumph over those stronger than oneself through softness means one's power is immeasurable." Lao Dan said: "When military strength becomes excessive, it leads to destruction. A tree that is too rigid will break. The soft and weak belong to the category of life; the hard and strong belong to the category of destruction."

Appearance does not have to be uniform, yet wisdom can be. Wisdom does not have to be the same, yet appearances may seem so. Sages take uniform wisdom and discard uniform appearance; common people value uniform appearance but neglect uniform wisdom. Those whose appearances resemble mine, I find close and love them; Those whose appearances differ from mine, I regard as distant and fear them. A being with a seven-foot frame, hands and feet different from others, hair on the head and teeth in the mouth, leaning forward and moving toward goals—this is called a human. And yet humans may not necessarily be free of beastly hearts; even if they possess such hearts, their appearance makes them seem familiar. With wings and horns, fangs spread and claws displayed, some flying upward and others crawling on the ground—these are called birds and beasts. And yet birds and beasts may not necessarily lack human hearts; even if they have such hearts, their appearance causes them to be regarded as distant. Paoxi Shi, Nüwa Shi, Shennong Shi, and Xia Hou Shi had snake-like bodies with human faces, ox heads with tiger noses; they possessed forms unlike those of ordinary humans yet embodied the great virtue of sages. Xia Jie, Yin Zhou, Lu Huan, and Chu Mu had appearances and seven orifices identical to those of ordinary people, yet possessed the hearts of beasts. And common people cling to a single appearance in their pursuit of ultimate wisdom—an unattainable goal indeed. Emperor Huang and Emperor Yan fought each other in the plains of Banquan. He led bears, brown bears, wolves, leopards, tigers, and pumas as vanguard troops, and used kites, hawks, eagles, and buzzards as banners—this was using strength to command birds and beasts. Yao appointed Kuai to oversee music; he struck stones and clapped them, causing all the beasts to dance in harmony; The flutes of Xiao Shao played nine variations, and phoenixes came to pay homage—this was using music to summon birds and beasts. If this is so, then why are the hearts of birds and beasts considered different from those of humans? Their forms and sounds differ from those of humans, and people do not know the way to connect with them. Sages have no limits in their understanding, nothing they cannot penetrate; therefore, they are able to lead and command all things. The intelligence of birds and beasts naturally aligns with that of humans in certain ways; their desire to preserve life is the same, and they do not need human wisdom for this. Males and females pair together, mothers and offspring show affection; they avoid flat ground and seek danger, shun cold and seek warmth; when resting, they gather in groups, and when moving, they form ranks; the young stay inside while the strong guard the outside; when drinking, they support one another, and when eating, they call to their group. In the time of ancient antiquity, birds and beasts lived alongside humans and walked together with them. During the times of emperors and kings, they first became frightened and dispersed into chaos. By the time of later ages, they concealed themselves and fled in order to avoid dangers and calamities. In the Eastern country of Jie Shi, its people often decipher the languages of domesticated animals—this is merely a limited form of knowledge. In ancient times, the divine and sage individuals fully understood the conditions and dispositions of all things, and completely comprehended the sounds and voices of different kinds of beings. They gathered them together, instructed and taught them, making them one with the people. Therefore, they first united the spirits and demons of Liu, then reached out to the people from all eight directions, and finally gathered together birds, beasts, and insects. They said that beings with blood and breath belong to similar categories, their minds and intelligence not vastly different. The sages and saints understood this thoroughly; therefore, in what they taught and instructed, nothing was left out or neglected. 1. 知 : Originally read: "□". 底本空一字，據《正統道臧》本補。2. 童 : Originally read: "□". 底本空一字，據《正統道臧》本補。

In the state of Song there was a man named Jugu who loved monkeys; he raised them in groups and could understand their intentions; the monkeys also understood his thoughts. He reduced the food for his own family in order to satisfy the monkeys' desires. Soon, however, he ran out of supplies and decided to ration their food. Fearing that the monkeys would become unruly, he first deceived them by saying: "For you monkeys, I will give three chestnuts in the morning and four in the evening—will this be enough?" The monkeys all rose in anger. Then he said, "For you monkeys, I will give four chestnuts in the morning and three in the evening—will this be sufficient?" The monkeys all lay down and were pleased. Things that use cleverness to deceive and dominate others are all like this. The sage uses wisdom to control the foolish crowd, just as Jugu used his cunning to control the monkeys. If there were no actual loss involved, would it provoke their joy or anger!

Jishengzi was raising fighting roosters for King Xuan of Zhou. After ten days, the king asked: "Is the rooster ready to fight yet?" He replied: "Not yet; it is still arrogant and relies on its temper." Ten more days passed, and the king asked again. He replied: "Not yet; it still reacts to shadows and echoes." Ten more days passed, and the King asked again. He replied: "Not yet; it still glares fiercely and is full of aggressive spirit." Ten more days passed, and the monarch inquired once again. He replied: "It is nearly ready. Even if other roosters crow, it no longer reacts or changes its demeanor. Looking at it, it seems like a wooden rooster; its virtue is complete. Other roosters dared not respond to it; they would only turn and run away."

Huiang met King Kang of Song. King Kang stamped his foot, coughed, and spoke hastily: "What I value is bravery and strength; I do not value those who practice benevolence and righteousness." "What will you teach me, my guest?" Huiang replied: "I have a method here; it makes people brave, yet their thrusts cannot penetrate; though strong, their strikes will not hit the mark. Your Majesty, are you alone without interest in this?" King of Song said: "Excellent, this is what I have long wished to hear." Huiang said: "That thrusts cannot penetrate and strikes cannot hit the mark—this is still a form of disgrace. Though brave, they dare not strike; though strong, they dare not attack. That they dare not do so does not mean they lack the will. I have another method here, which makes people originally have no such intention at all. That they have no such intention means that they do not yet possess the desire for profit or affection. I have a method here, which makes all men and women throughout the world gladly wish to show love and offer benefits to others. This is superior to mere bravery and strength; it stands above the four virtues. King, are you alone without any interest in this?" The King of Song said: "This is what I wish to attain." Huiang replied: "Confucius and Mozi have already done this. Confucius and Mo Di, without land became rulers, without official positions became leaders; All the men and women throughout the world stretched their necks and raised their heels, eager to bring peace and benefit to others. Now Your Majesty is the ruler of a great empire with ten thousand chariots; if you truly have such aspirations, then within your four borders, all people will benefit. This would make you far superior to Confucius and Mozi." King of Song had no reply. Huiang hurriedly left. King of Song said to those around him: "Persuasive indeed, how this guest has convinced me with his words!"