Confucius was living at home when Zigong entered to wait on him and noticed that he had a worried look. Zigong dared not ask, so he went out and told Yan Hui. Yan Hui took up the qin and sang. Confucius heard about it, so he indeed called him back in and asked, "Why are you alone happy?" Yan Hui said, "Why is the Master alone worried?" Confucius said, "Speak first about your aspirations." Yan Hui replied: "I once heard the Master say, 'He who rejoices in Heaven's will and knows his fate has no worries,'—this is why I am happy." Confucius looked somber for a moment and said, "Did I really say that?" You have misunderstood my meaning. These were merely my words from the past; please take my present words as correct. You only know that rejoicing in Heaven's will and knowing one's fate brings no worries, but you do not know the greater worry of rejoicing in Heaven's will and understanding one's fate. Now I shall tell you its truth. To cultivate oneself, to accept poverty or success with equanimity, to know that departure and arrival are not within one's control, and to quell turmoil in the mind—this is what you call rejoicing in Heaven's will, knowing fate, and having no worries. In the past I cultivated the Shi and Shu, rectified rites and music, intending to govern the world and leave a legacy for future generations; it was not merely about cultivating myself or governing the State of Lu alone. The rulers and ministers of Lu day by day lost their proper order, benevolence and righteousness became increasingly weak, and human feelings and nature grew ever thinner. If this way cannot be practiced in one state or in our time, how can it be for the world at large or future generations? I now realize that the Shi, Shu, rites, and music cannot remedy disorder in governance, yet I do not know what method can transform it—this is the worry of one who rejoices in Heaven's will and knows fate. Although this is so, I have now found a way. He who rejoices and knows [the Way] is not what the ancients meant by one who "rejoices in Heaven's will" and "knows fate." To have no joy, to have no knowledge—this is true joy, true understanding; Therefore, there is nothing that one does not rejoice in, nothing that one does not know, nothing that one does not worry about, and nothing that one does not do. How could there be any reason to abandon the Shi, Shu, rites, and music? What need is there for transformation? Yan Hui bowed with clasped hands toward the north and said, "I too have now understood it." He went out and told Zigong. Zigong was bewildered and lost, returned home, and brooded in deep thought for seven days without sleeping or eating, to the point of becoming emaciated. Yan Hui went again to explain it to him, and Zigong then returned to Confucius' school, plucked the qin, sang songs, recited books, and continued doing so for life without ceasing. 

A minister from the State of Chen was sent as an envoy to Lu and privately met with the Shusun clan. The Shusun clan said, "Our state has a sage." He asked, "Is it not Kong Qiu?" The Shusun clan replied, "Yes." "How do you know he is a sage?" The Shusun clan said: "I often heard it from Yan Hui, who said: 'Kong Qiu is able to set aside his mind and use only his body.'" The minister of Chen said, "My state also has a sage; do you not know him?" He asked, "Who is this sage?" The minister of Chen said: "A disciple of Lao Dan named Kangkangzi has attained Dan's Way and is able to see with his ears and hear with his eyes." The ruler of Lu heard this and was greatly surprised, so he sent a high-ranking minister with generous gifts to invite him. Kangkangzi accepted the invitation and came. The ruler of Lu used humble words to ask him questions. Kangkangzi said, "Those who transmitted this were mistaken." "I am able to see and hear without using my ears and eyes, but I cannot change the functions of ears and eyes." The ruler of Lu said, "This is indeed an extraordinary ability. What is the method behind it?" "I would ultimately wish to hear about it." Kangkangzi said: "My body is united with my mind, the mind is united with vital energy, the vital energy is united with spirit, and the spirit is united with nothingness. If there is a distinct presence or a faint sound, even if it is far away in the eight directions of the world or as close as under one's eyebrows and eyelashes, anything that comes to disturb me, I must know about it. It is not that my seven orifices and four limbs perceive it, nor that the mind, abdomen, and six internal organs know of it—it is merely self-awareness. The ruler of Lu was greatly pleased. On another day, he told Confucius about it, and Confucius smiled without replying.

The Minister of Shang met with Confucius and asked: "Are you a sage, Qiu?" Confucius said: "How dare I be called a sage? Rather, I am merely one who is broadly learned and has much knowledge." The Minister of Shang asked: "Were the Three Kings sages?" Confucius said: "The Three Kings were good at employing wisdom and valor, but whether they were sages—I do not know." The Minister of Shang asked: "Were the Five Emperors sages?" Confucius said: "The Five Emperors were good at employing benevolence and righteousness, but whether they were sages—this I do not know." The Minister of Shang asked: "Were the Three Sovereigns sages?" Confucius said: "The Three Sovereigns were good at acting in accordance with the times, but whether they were sages — this I do not know." The Minister of Shang was greatly startled and said: "Then who is a sage?" Confucius changed expression for a moment and said: "There is a sage in the West, who does not govern yet there is no disorder, who speaks not yet is trusted, who does not transform yet things proceed on their own. Vast and boundless, the people cannot name him." I suspect that he is a sage. I do not know if he is truly a sage. Or perhaps he is not really a sage?" The Minister of Shang fell silent and, in his heart, thought: "Confucius has deceived me!"

Zixia asked Confucius: "What kind of person was Yan Hui?" Confucius said: "In terms of benevolence, Hui is more virtuous than I am." He asked: "What kind of person is Zigong?" Confucius said: "In terms of eloquence, Ci is more capable than I am." He asked: "What kind of person is Zilu?" Confucius said: "In terms of courage, You surpasses me." He asked: "What kind of person is Zi Zhang?" Confucius said: "In terms of dignity, Shi surpasses me." Zixia rose from his seat and asked: "If this is so, then why do these four disciples serve the Son of Heaven?" Confucius said: "Sit down! I shall tell you. Hui is capable of benevolence but cannot change his ways. Ci is eloquent yet unable to be reserved, You is courageous yet unable to show timidity, and Shi is dignified yet unable to blend in. If I were to combine the qualities of these four disciples and exchange them for me, I would not agree—this is why they serve me without divided loyalty."

Zi Liezi, having studied under Huqiuzilin as his teacher and befriended Bohunmaoren, then resided in the southern suburbs. Those who followed him to live there came day by day without end. Although this was so, Zi Liezi remained humble; he debated with them every morning and never withheld any knowledge. And though he lived next door to Nan Guozi for twenty years, they did not visit or request audiences with each other; If they met on the road, their eyes would seem as if they had not seen each other. The disciples and attendants of his school believed without doubt that Zi Liezi and Nan Guozi were enemies. A man who had come from the State of Chu asked Zi Liezi: "Master, what enmity do you have with Nan Guozi?" Zi Liezi said: "Nan Guozi has a full appearance but an empty mind, his ears hear nothing, his eyes see nothing, his mouth speaks no words, his heart knows nothing, and his body feels no alarm. What would he do if he went somewhere?" Although this is so, let us try going there together." They selected forty disciples to go along with them. When they saw Nan Guozi, he indeed seemed like a ghostly spirit, and it was impossible to engage with him. Looking back at Zi Liezi, his form and spirit did not seem compatible, and he too could not be grouped together [with others]. Nan Guozi suddenly pointed to a disciple of Zi Liezi in the last row and spoke with him, speaking confidently as if he were upright and full of authority. Zi Liezi's disciples were startled by this. When they returned to their quarters, all of them had doubtful expressions. Zi Liezi said: "One who attains the Dao has no need for words; one who advances in knowledge also speaks not." To use silence as speech is still to speak, and to take ignorance as knowledge is still to know. Silence and not speaking, ignorance and not knowing—these are also forms of speech and knowledge. They encompass all words and all knowledge; Yet they speak nothing, know nothing. This is the case alone. "Why are you so needlessly startled?"

Zi Liezi studied for three years, during which his heart dared not dwell on right or wrong, and his mouth dared not speak of profit or harm. Only then did he receive a single glance from Lao Shang. Five years later, his heart once again dwelled on right and wrong, and his mouth once again spoke of profit and harm. Only then did Lao Shang finally relax his expression and smile. Seven years later, following the inclinations of his heart, he no longer dwelled on right or wrong; Following the words that came from his mouth, he no longer spoke of profit or harm. Only then did Master Lao Shang first invite me to sit beside him on the same mat. Nine years later, I allowed my heart to dwell on whatever it wished and spoke whatever came to mind. Neither did I know whether what I thought or said was right or wrong, profitable or harmful; nor did I know if the same applied to others. Thus, both inwardly and outwardly, I had advanced. After that, my eyes became like my ears, my ears like my nose, my nose like my mouth—there was no difference among them. The mind became focused and the body released; flesh and bones all melted away; I no longer felt where my body leaned, on what my feet stood, what my mind dwelled upon, or in what words I concealed myself. This is the case alone. Then there was no place where truth could remain hidden.

At first, Zi Liezi loved to travel. Hu Qiuzi said: "Zi Kuao loves to travel—what is it that he enjoys about traveling?" Liezi said: "The joy of traveling lies in the novelty of what one experiences." When people travel, they observe what they see; My traveling is to observe the transformations that take place. Traveling, traveling! No one has yet been able to comprehend the nature of my travels." Hu Qiuzi said: "Is Zi Kuao's traveling truly the same as that of others, or is it indeed different from theirs?" Whatever one sees, one always observes its transformations. To marvel at the novelty of external things, yet not realize that I myself am also novel and ever-changing. He focuses on outward travel without knowing to turn inward for observation. Outward travelers seek completeness in external things; Inward observers find sufficiency within themselves. To find sufficiency in oneself is the highest form of traveling; Seeking completeness in external things is not true traveling at all." At this, Liezi never left home for the rest of his life, considering himself to be one who did not truly understand travel. Hu Qiuzi said: "Traveling is indeed ultimate! The one who has reached the ultimate in traveling does not know where to go; The one who has reached the highest level of observation does not know what to look at; all things move freely, and all things are observed. This is what I call traveling, and this is what I call observing. Therefore it is said: Traveling has indeed reached its ultimate! Traveling has indeed reached its utmost perfection!"

Long Shu said to Wenzhi: "Your art is truly subtle. I am ill—can you cure me?" Wenzhi said: "At your command, I shall listen and act." But first allow me to describe the symptoms of your illness." Long Shu said: "When my hometown praises me, I do not consider it an honor; when the state criticizes me, I do not regard it as a disgrace; I gain without joy, and lose without sorrow; I regard life as death, wealth as poverty, others as pigs, and myself as just another person. Living in my home is like staying at an inn; Looking upon my hometown is like gazing upon a land of barbarians. All these common people cannot be encouraged by titles or rewards, intimidated by punishments, nor swayed by prosperity, decline, profit, or harm; neither sorrow nor joy can move them. Such a person is indeed unfit to serve a ruler of the state, associate with relatives and friends, manage wife and children, or command servants. What illness could this possibly be? What method could cure such a condition?" Wenzhi then ordered Long Shu to stand with his back toward the light. Wenzhi stood behind him facing the light and gazed at him, after which he said, "Hmph! I have seen your heart—it is empty within a single square inch. You are nearly a sage! Your mind has six orifices that flow freely, yet one remains unopened. Now those who take sainthood and wisdom as an illness—perhaps this is the reason! This is not a condition that my shallow art can cure."

That which arises without origin and yet constantly gives life is the Dao. Arising from life itself, therefore even when it comes to an end it does not perish—it remains constant. To arise from life yet come to an end is misfortune. That which follows a path and constantly perishes is also the Dao. To perish through death itself, therefore even before reaching an end it perishes on its own—this too is constancy. To arise from death yet come to life is good fortune. Therefore, to be born without purpose is called the Dao; to use the Dao and attain a natural end is called constancy; To die with a purpose is also called the Dao, and to follow the Dao and thus meet death is also termed constancy.

When Ji Liang died, Yang Zhu sang as he gazed toward his door. At the death of Sui Wu, Yang Zhu wept while embracing his corpse. The life of a common person, the death of a common person—common people sing, and common people weep.

One whose eyes are about to become blind first perceives the fine autumn hair; one whose ears are about to go deaf first hears the buzzing of a gnat; One whose mouth is about to lose its taste first distinguishes between Zī and Mián waters; One whose nose is about to become blocked first senses the scent of burnt decay; One whose body is about to stiffen first urgently flees from restraint; One whose mind is about to become confused first discerns right and wrong. Therefore, when a thing has not yet arrived at its extreme, it will not reverse course.

The marshlands of Zheng had many virtuous people, while Dongli had many talented individuals. A man named Bo Fengzi from the marshlands of Pu Ze passed through Dongli and encountered Deng Xi. Deng Xi glanced at his disciples and laughed, saying: "Shall I perform a dance for you to entertain the one coming over here?" His disciple said: "We would like to know." Deng Xi asked Bo Fengzi, "Do you know the meaning of 'yang yang'?" To be supported by others yet unable to support oneself is characteristic of dogs and pigs; To nurture things so that they serve me is the power of human beings. Let your disciples eat and be full, wear clothes and rest—this is the achievement of those in power. To gather young and old together as caged livestock for slaughter, what difference does this make from dogs and pigs?" Bo Fengzi did not respond. One of Bo Fengzi's followers stepped forward out of turn and said: "Have you not heard that Qi and Lu are full of schemers?" There are those skilled in building with earth and wood, those skilled in working with metal and leather, those skilled in music, those skilled in writing and arithmetic, those skilled in military affairs, and those skilled in managing ancestral temples—thus all kinds of talents are present. Yet there is no one to assign positions or coordinate their efforts, so none can be effectively employed. Those who assign positions lack knowledge, and those who give orders lack ability; yet it is precisely the knowledgeable and capable ones who are put in charge. The officials in power are exactly those I have placed there—what reason do you have to boast, then?" Deng Xi had no reply and cast a glance at his disciples before retreating.

Gong Yi Bo was renowned among the feudal lords for his strength. Tangxi Gong spoke of him to King Xuan of Zhou, and the king prepared formal rites to invite him. When Gong Yi Bo arrived, they observed his appearance—he was a timid man. King Xuan felt puzzled and asked: "How great is your strength?" Gong Yi Bo said: "My strength can break the leg of a spring locust and withstand the wing of an autumn cicada." King Xuan turned sternly and said, "My strength is such that I can split the hide of a rhinoceros or a water buffalo. I can drag the tails of nine oxen, yet still feel they are too weak." "And you, who can break the leg of a spring grasshopper and withstand the wing of an autumn 蝉, are said to be strong enough to be known throughout the world—why is that?" Gong Yi Bo sighed deeply and stepped back from his seat, saying: "Excellent indeed is Your Majesty's question! I dare to answer with the truth. My teacher, Shangqiu Zi, was a man whose strength had no equal in the world, yet not even his closest relatives knew of it, because he had never used his strength. I served him with my life. He then told me: "People wish to see what others cannot see, and observe what others do not look into; they desire to obtain what others cannot acquire, and cultivate what others will not pursue. Therefore, those who study vision first see a cartload of firewood, and those who study hearing first hear the sound of a bell being struck. He who has ease within will find no difficulty without. Since there is no difficulty from the outside, his name does not extend beyond a single path." Now that my name has become known among the feudal lords, it is because I have violated my teacher's teachings and displayed my abilities. Thus, my reputation is not due to boasting about my strength, but because I know how to use it—does this not make me even better than one who merely boasts of his strength?"

Zhongshan Gongzi Mou was a virtuous prince of the state of Wei. He enjoyed associating with sages, paid no concern to national affairs, and took pleasure in Zhao native Gongsun Long. Luezheng Ziyu and his followers laughed at him. Prince Mou of Zhongshan said: "Why do you laugh at my fondness for Gongsun Long?" Ziyu said: "Gongsun Long as a person has no teacher for conduct, no friends for learning; he is sly and talkative yet not sincere, scattered and without principle, fond of oddities and prone to wild speech. He wishes to bewilder people's minds and silence their mouths, and with Han Tan he practices such arts." Prince Mou of Zhongshan changed his expression and said: "Why have you described Gongsun Long's faults in this way? Please tell me the truth." Ziyu said: "I laughed at Long's deception of Kong Chuan, who said, 'A good archer can make the rear arrow strike the front fletching, shot after shot following closely, arrow after arrow connected; the first arrow hits the mark without missing, and before it falls, the fletching of the next arrow is still on the bowstring, appearing as one single shot.'" Kong Chuan was startled by this. Long said: "This is not yet the marvel. A disciple of Fengmeng named Hongchao became angry with his wife and frightened her. He took up the Wu Hao bow and Qi Wei arrows to shoot at her eyes. The arrow struck directly into her eye, yet her eyelids did not blink; the arrow pierced the ground without raising a single speck of dust." Is this the kind of thing a wise person would say? Prince Mou of Zhongshan replied: "The words of the wise are naturally beyond the understanding of the foolish. The rear arrow striking the front fletching is equivalent to the latter being as precise as the former. An arrow striking directly into the eye without causing a blink demonstrates the full power and precision of the arrow." What is there for you to doubt? Luezheng Ziyu said: "Being a follower of Gongsun Long, how could you not embellish his shortcomings? I will speak of the most egregious examples." Long deceived King Wei, saying: "Intention exists without the mind. There is a pointing that does not reach its object. There are things that cannot be fully grasped. There is a shadow that does not move. A single strand of hair can pull a thousand jin. A white horse is not a horse. An orphaned calf has never had a mother." These statements contradict categories and invert principles, and there is no end to what can be said about them." Prince Mou of Zhongshan remarked: "You do not understand profound words and yet consider them especially egregious. The fault lies with you." If there is no intention, then the mind remains undivided. Without a specific reference, all things may be said to arrive or apply. That which fully encompasses all things is always present. The shadow that does not move refers to the concept of transformation. A single strand of hair pulling a thousand jin is an expression of equalized force and momentum. "A white horse is not a horse"—this refers to the separation between form and name. An orphaned calf that has never had a mother is not truly an orphaned calf. Luezheng Ziyu remarked: "You consider Gongsun Long and the horse to be in the same category. If I were to argue that hair could emerge from other bodily orifices, you would also have to accept it." Prince Mou of Zhongshan fell silent for a long while before taking his leave and saying: "Please allow me some time; I will visit you again to continue our discussion."

Yao ruled the world for fifty years, yet he did not know whether the world was well governed or not. He did not know whether hundreds of millions wished to revere him or did not wish to revere him. He asked his attendants on either side, but they also did not know. He inquired of the officials at court, but none of them knew. He asked among the common people, and they too did not know. Yao then dressed in plain clothes and traveled through Kangqu, where he heard children singing a ballad: "You have established peace for all the people; none is beyond your care. They do not know or recognize it, yet they follow the pattern set by the Son of Heaven." Yao was delighted and asked: "Who taught you to say these words?" The children replied, "We heard it from a gentleman." Yao asked the gentleman, and he said: "It is an ancient poem." Yao returned to his palace, summoned Shun, and thus abdicated in favor of him as ruler of the world. Shun did not refuse but accepted it.

Guan Yin Xi said: "To be in oneself without dwelling, to manifest through form and things clearly—his movement is like water, his stillness like a mirror, and his response like an echo. Therefore, his way is as natural as that of things themselves. Things may deviate from the Dao, but the Dao does not deviate from things. Those who are good at following the Dao do not rely on their ears, nor their eyes, nor strength, nor even the mind. To desire to follow the Dao yet use sight, hearing, form, and intellect in seeking it is not appropriate at all. It appears before you, yet suddenly it is behind; When employed, it fills all six directions completely; when abandoned, no one knows where it goes. It is not something those with fixed minds can reach afar, nor is it something those without a mind can approach closely. Only he who silently attains it and whose nature thus becomes complete can truly grasp it. To know yet be without emotion, to have ability yet not act—this is true knowledge and true capability. If one acts without knowledge, how can there be emotion? To act without ability, how could there be achievement? It is merely a pile of earth and an accumulation of dust—though it exists, it does not conform to the principle."