Discussion on Making All Things Equal

南（nán）郭（guō）子（zǐ）綦（qí）隐（yìn）机（jī）而（ér）坐（zuò），（）仰（yǎng）天（tiān）而（ér）嘘（xū），（）嗒（tà）焉（yān）似（sì）丧（sàng）其（qí）耦（ǒu）。（）颜（yán）成（chéng）子（zǐ）游（yóu）立（lì）侍（shì）乎（hū）前（qián），（）曰（yuē）：（）“（）何（hé）居（jū）乎（hū）？（）形（xíng）固（gù）可（kě）使（shǐ）如（rú）槁（gǎo）木（mù），（）而（ér）心（xīn）固（gù）可（kě）使（shǐ）如（rú）死（sǐ）灰（huī）乎（hū）？（）今（jīn）之（zhī）隐（yìn）机（jī）者（zhě），（）非（fēi）昔（xī）之（zhī）隐（yìn）机（jī）者（zhě）也（yě）。（）”（）

Nanguo Ziqi sat leaning on a low table, looked up to heaven and breathed out. Vacantly, he seemed to have lost his counterpart. Yancheng Ziyou stood in attendance before him and said, 'What is going on? Can the body indeed be made like withered wood, and the mind indeed be made like dead ashes? The one leaning on the table today is not the one who leaned on the table before.'

子（zǐ）綦（qí）曰（yuē）：（）“（）偃（yǎn），（）不（bù）亦（yì）善（shàn）乎（hū），（）而（ér）问（wèn）之（zhī）也（yě）！（）今（jīn）者（zhě）吾（wú）丧（sàng）我（wǒ），（）汝（rǔ）知（zhī）之（zhī）乎（hū）？（）汝（rǔ）闻（wén）人（rén）籁（lài）而（ér）未（wèi）闻（wén）地（dì）籁（lài），（）汝（rǔ）闻（wén）地（dì）籁（lài）而（ér）未（wèi）闻（wén）天（tiān）籁（lài）夫（fú）！（）”（）

Ziqi said, 'Yan, is it not excellent that you ask about this! Today I have lost myself—do you understand? You have heard the pipes of men but not the pipes of earth; you have heard the pipes of earth but not the pipes of heaven!'

子（zǐ）游（yóu）曰（yuē）：（）“（）敢（gǎn）问（wèn）其（qí）方（fāng）。（）”（）

Ziyou said, 'I venture to ask its method.'

子（zǐ）綦（qí）曰（yuē）：（）“（）夫（fú）大（dà）块（kuài）噫（yī）气（qì），（）其（qí）名（míng）为（wéi）风（fēng）。（）是（shì）唯（wéi）无（wú）作（zuò），（）作（zuò）则（zé）万（wàn）窍（qiào）怒（nù）呺（xiāo）。（）而（ér）独（dú）不（bù）闻（wén）之（zhī）翏（liù）翏（liù）乎（hū）？（）山（shān）林（lín）之（zhī）畏（wèi）隹（zhuī），（）大（dà）木（mù）百（bǎi）围（wéi）之（zhī）窍（qiào）穴（xué），（）似（sì）鼻（bí），（）似（sì）口（kǒu），（）似（sì）耳（ěr），（）似（sì）枅（jī），（）似（sì）圈（quān），（）似（sì）臼（jiù），（）似（sì）洼（wā）者（zhě），（）似（sì）污（wū）者（zhě）。（）

Ziqi said, 'The Great Clod belches out a breath; its name is wind. It is only when it does not arise; when it arises, the ten thousand hollows rage and howl. And have you alone not heard its long soughing? The craggy heights of mountain forests, the hollows of huge trees a hundred spans around—like noses, like mouths, like ears, like square beams, like rings, like mortars, like hollows, like muddy pools.'

激（jī）者（zhě）、（）謞（xiāo）者（zhě）、（）叱（chì）者（zhě）、（）吸（xī）者（zhě）、（）叫（jiào）者（zhě）、（）譹（háo）者（zhě）、（）宎（yǎo）者（zhě），（）咬（yāo）者（zhě），（）前（qián）者（zhě）唱（chàng）于（yú）而（ér）随（suí）者（zhě）唱（chàng）喁（yóng），（）泠（líng）风（fēng）则（zé）小（xiǎo）和（hè），（）飘（piāo）风（fēng）则（zé）大（dà）和（hè），（）厉（lì）风（fēng）济（jì）则（zé）众（zhòng）窍（qiào）为（wéi）虚（xū）。（）而（ér）独（dú）不（bú）见（jiàn）之（zhī）调（tiáo）调（tiáo）之（zhī）刁（diāo）刁（diāo）乎（hū）？（）”（）

The surging, the shrieking, the shouting, the sucking, the crying out, the wailing, the deep, the plaintive—the one in front sings 'yu,' and those following sing 'yong.' A cool breeze brings small harmony; a whirlwind brings great harmony; when the fierce wind passes, all the hollows become empty. And have you alone not seen their swaying and fluttering?

子（zǐ）游（yóu）曰（yuē）：（）“（）地（dì）籁（lài）则（zé）众（zhòng）窍（qiào）是（shì）已（yǐ），（）人（rén）籁（lài）则（zé）比（bǐ）竹（zhú）是（shì）已（yǐ），（）敢（gǎn）问（wèn）天（tiān）籁（lài）。（）”（）

Ziyou said, 'The pipes of Earth are just the many hollows; the pipes of man are just the bound bamboo tubes. I venture to ask about the pipes of Heaven.'

子（zǐ）綦（qí）曰（yuē）：（）“（）夫（fú）吹（chuī）万（wàn）不（bù）同（tóng），（）而（ér）使（shǐ）其（qí）自（zì）己（jǐ）也（yě）。（）咸（xián）其（qí）自（zì）取（qǔ），（）怒（nù）者（zhě）其（qí）谁（shuí）邪（yé）？（）”（）

Ziqi said, 'It blows through the ten thousand hollows differently, yet makes each one itself. All take from themselves; who then is the one who makes them roar?'

大（dà）知（zhì）闲（xián）闲（xián），（）小（xiǎo）知（zhì）间（jiān）间（jiān）。（）大（dà）言（yán）炎（yán）炎（yán），（）小（xiǎo）言（yán）詹（zhān）詹（zhān）。（）其（qí）寐（mèi）也（yě）魂（hún）交（jiāo），（）其（qí）觉（jué）也（yě）形（xíng）开（kāi）。（）与（yǔ）接（jiē）为（wéi）构（gòu），（）日（rì）以（yǐ）心（xīn）斗（dòu）。（）缦（màn）者（zhě）、（）窖（jiào）者（zhě）、（）密（mì）者（zhě）。（）小（xiǎo）恐（kǒng）惴（zhuì）惴（zhuì），（）大（dà）恐（kǒng）缦（màn）缦（màn）。（）

Great knowledge is broad and leisurely; small knowledge is petty and divided. Great words are blazing; small words are garrulous. In sleep, the soul makes contact with things; on waking, their bodies open. In contact with things they form entanglements; day by day they contend by means of the mind. Some are slow, some are deep, some are secret. Small fears are anxious; great fears are slack and vague.

其（qí）发（fā）若（ruò）机（jī）栝（kuò），（）其（qí）司（sī）是（shì）非（fēi）之（zhī）谓（wèi）也（yě）；（）其（qí）留（liú）如（rú）诅（zǔ）盟（méng），（）其（qí）守（shǒu）胜（shèng）之（zhī）谓（wèi）也（yě）；（）其（qí）杀（shài）如（rú）秋（qiū）冬（dōng），（）以（yǐ）言（yán）其（qí）日（rì）消（xiāo）也（yě）；（）其（qí）溺（nì）之（zhī）所（suǒ）为（wéi）之（zhī），（）不（bù）可（kě）使（shǐ）复（fù）之（zhī）也（yě）；（）其（qí）厌（yā）也（yě）如（rú）缄（jiān），（）以（yǐ）言（yán）其（qí）老（lǎo）洫（xù）也（yě）；（）近（jìn）死（sǐ）之（zhī）心（xīn），（）莫（mò）使（shǐ）复（fù）阳（yáng）也（yě）。（）喜（xǐ）怒（nù）哀（āi）乐（lè），（）虑（lǜ）叹（tàn）变（biàn）慹（zhé），（）姚（yáo）佚（yì）启（qǐ）态（tài）。（）

When it shoots forth like a crossbow trigger, this is what is called being in charge of right and wrong. When it remains like an oath or covenant, this is what is called holding to victory. When it withers like autumn and winter, this speaks of its daily decline. When it drowns in what it does, it cannot be made to return. When it is pressed shut like a sealed thing, this speaks of its old age and decline. A mind near death—no one can make it return to yang. Joy, anger, sorrow, delight; worry, sighing, mutation, fear; frivolity, indulgence, opening, posturing.

乐（yuè）出（chū）虚（xū），（）蒸（zhēng）成（chéng）菌（jùn）。（）日（rì）夜（yè）相（xiāng）代（dài）乎（hū）前（qián）而（ér）莫（mò）知（zhī）其（qí）所（suǒ）萌（méng）。（）已（yǐ）乎（hū），（）已（yǐ）乎（hū）！（）旦（dàn）暮（mù）得（dé）此（cǐ），（）其（qí）所（suǒ）由（yóu）以（yǐ）生（shēng）乎（hū）！（）

Music comes out of hollowness; steam becomes mushrooms. Day and night alternate before us, yet no one knows where they sprout. Stop, stop! If at dawn or dusk one gets this, is this not that from which it is born?

非（fēi）彼（bǐ）无（wú）我（wǒ），（）非（fēi）我（wǒ）无（wú）所（suǒ）取（qǔ）。（）是（shì）亦（yì）近（jìn）矣（yǐ），（）而（ér）不（bù）知（zhī）其（qí）所（suǒ）为（wéi）使（shǐ）。（）若（ruò）有（yǒu）真（zhēn）宰（zǎi），（）而（ér）特（tè）不（bù）得（dé）其（qí）眹（zhèn）。（）可（kě）行（xíng）己（jǐ）信（xìn），（）而（ér）不（bú）见（jiàn）其（qí）形（xíng），（）有（yǒu）情（qíng）而（ér）无（wú）形（xíng）。（）百（bǎi）骸（hái）、（）九（jiǔ）窍（qiào）、（）六（liù）藏（zàng）、（）赅（gāi）而（ér）存（cún）焉（yān），（）吾（wú）谁（shuí）与（yǔ）为（wéi）亲（qīn）？（）汝（rǔ）皆（jiē）说（yuè）之（zhī）乎（hū）？（）其（qí）有（yǒu）私（sī）焉（yān）？（）如（rú）是（shì）皆（jiē）有（yǒu）为（wéi）臣（chén）妾（qiè）乎（hū）？（）

Without that, there is no I; without me, there is nothing to take hold of. This is close indeed, yet one does not know what makes it so. As if there were a True Master, but one cannot find its trace. Its operation can be trusted, yet its form is not seen; it has actuality but no form. The hundred bones, nine openings, and six organs are all complete and present. With which am I most intimate? Do you delight in them all? Does it have a favorite among them? If so, are they all acting as servants and concubines?

其（qí）臣（chén）妾（qiè）不（bù）足（zú）以（yǐ）相（xiāng）治（zhì）乎（hū）？（）其（qí）递（dì）相（xiāng）为（wéi）君（jūn）臣（chén）乎（hū）？（）其（qí）有（yǒu）真（zhēn）君（jūn）存（cún）焉（yān）！（）如（rú）求（qiú）得（dé）其（qí）情（qíng）与（yǔ）不（bù）得（dé），（）无（wú）益（yì）损（sǔn）乎（hū）其（qí）真（zhēn）。（）一（yī）受（shòu）其（qí）成（chéng）形（xíng），（）不（bù）亡（wáng）以（yǐ）待（dài）尽（jìn）。（）与（yǔ）物（wù）相（xiāng）刃（rèn）相（xiāng）靡（mí），（）其（qí）行（xíng）尽（jìn）如（rú）驰（chí）而（ér）莫（mò）之（zhī）能（néng）止（zhǐ），（）不（bù）亦（yì）悲（bēi）乎（hū）！（）

Are the servants and concubines insufficient to govern one another? Do they take turns being ruler and minister? There is a True Lord present! Whether one obtains its true condition or not, nothing adds to or subtracts from its truth. Once one receives one's formed body, one does not lose it but waits for it to be used up. Clashing and grinding against things, one's course rushes like a gallop and no one can stop it—is this not sorrowful?

终（zhōng）身（shēn）役（yì）役（yì）而（ér）不（bú）见（jiàn）其（qí）成（chéng）功（gōng），（）苶（nié）然（rán）疲（pí）役（yì）而（ér）不（bù）知（zhī）其（qí）所（suǒ）归（guī），（）可（kě）不（bù）哀（āi）邪（yé）！（）人（rén）谓（wèi）之（zhī）不（bù）死（sǐ），（）奚（xī）益（yì）！（）其（qí）形（xíng）化（huà），（）其（qí）心（xīn）与（yǔ）之（zhī）然（rán），（）可（kě）不（bù）谓（wèi）大（dà）哀（āi）乎（hū）？（）人（rén）之（zhī）生（shēng）也（yě），（）固（gù）若（ruò）是（shì）芒（máng）乎（hū）？（）其（qí）我（wǒ）独（dú）芒（máng），（）而（ér）人（rén）亦（yì）有（yǒu）不（bù）芒（máng）者（zhě）乎（hū）？（）

To toil all one's life without seeing one's success, worn out and exhausted by servitude yet not knowing where his life is headed—can this not be lamented? People call him not dying; what benefit is that? When his form transforms, his mind becomes so along with it—can this not be called a great grief? Is human life inherently so benighted? Is it only I who am benighted, while others may not be benighted?

夫（fú）随（suí）其（qí）成（chéng）心（xīn）而（ér）师（shī）之（zhī），（）谁（shuí）独（dú）且（qiě）无（wú）师（shī）乎（hū）？（）奚（xī）必（bì）知（zhī）代（dài），（）而（ér）心（xīn）自（zì）取（qǔ）者（zhě）有（yǒu）之（zhī）？（）愚（yú）者（zhě）与（yù）有（yǒu）焉（yān）！（）未（wèi）成（chéng）乎（hū）心（xīn）而（ér）有（yǒu）是（shì）非（fēi），（）是（shì）今（jīn）日（rì）适（shì）越（yuè）而（ér）昔（xī）至（zhì）也（yě）。（）是（shì）以（yǐ）无（wú）有（yǒu）为（wéi）有（yǒu）。（）无（wú）有（yǒu）为（wéi）有（yǒu），（）虽（suī）有（yǒu）神（shén）禹（yǔ）且（qiě）不（bù）能（néng）知（zhī），（）吾（wú）独（dú）且（qiě）奈（nài）何（hé）哉（zāi）！（）

If one follows one's completed mind and takes it as one's teacher, who alone would be without a teacher? Why must it be only one who knows alternation and whose mind chooses for itself that has one? The foolish also have one! To have right and wrong before they are formed in the mind is like setting out for Yue today and having already arrived yesterday. This is to take non-being as being. If one takes non-being as being, even a divine Yu could not understand it; what can I alone do about it?

夫（fú）言（yán）非（fēi）吹（chuī）也（yě），（）言（yán）者（zhě）有（yǒu）言（yán）。（）其（qí）所（suǒ）言（yán）者（zhě）特（tè）未（wèi）定（dìng）也（yě）。（）果（guǒ）有（yǒu）言（yán）邪（yé）？（）其（qí）未（wèi）尝（cháng）有（yǒu）言（yán）邪（yé）？（）其（qí）以（yǐ）为（wéi）异（yì）于（yú）鷇（kòu）音（yīn），（）亦（yì）有（yǒu）辩（biàn）乎（hū）？（）其（qí）无（wú）辩（biàn）乎（hū）？（）道（dào）恶（wū）乎（hū）隐（yǐn）而（ér）有（yǒu）真（zhēn）伪（wěi）？（）言（yán）恶（wū）乎（hū）隐（yǐn）而（ér）有（yǒu）是（shì）非（fēi）？（）道（dào）恶（wū）乎（hū）往（wǎng）而（ér）不（bù）存（cún）？（）言（yán）恶（wū）乎（hū）存（cún）而（ér）不（bù）可（kě）？（）

Words are not mere blowing; when one speaks, there are words. What he says is merely not fixed. Is there really speech? Or has there never been speech? If one considers it different from the chirping of fledglings, is there a distinction? Or is there no distinction? How is the Dao concealed that there are true and false? How are words concealed that there are right and wrong? Where does the Dao go that it does not exist? Where do words exist that they are not acceptable?

道（dào）隐（yǐn）于（yú）小（xiǎo）成（chéng），（）言（yán）隐（yǐn）于（yú）荣（róng）华（huá）。（）故（gù）有（yǒu）儒（rú）墨（mò）之（zhī）是（shì）非（fēi），（）以（yǐ）是（shì）其（qí）所（suǒ）非（fēi）而（ér）非（fēi）其（qí）所（suǒ）是（shì）。（）欲（yù）是（shì）其（qí）所（suǒ）非（fēi）而（ér）非（fēi）其（qí）所（suǒ）是（shì），（）则（zé）莫（mò）若（ruò）以（yǐ）明（míng）。（）

The Dao is hidden by small accomplishments; words are hidden by flourish and splendor. Therefore there are the right-and-wrong disputes of the Confucians and the Mohists: they affirm what the other denies and deny what the other affirms. If one wishes to affirm what they deny and deny what they affirm, nothing is better than clarity.

物（wù）无（wú）非（fēi）彼（bǐ），（）物（wù）无（wú）非（fēi）是（shì）。（）自（zì）彼（bǐ）则（zé）不（bú）见（jiàn），（）自（zì）知（zhī）则（zé）知（zhī）之（zhī）。（）故（gù）曰（yuē）：（）彼（bǐ）出（chū）于（yú）是（shì），（）是（shì）亦（yì）因（yīn）彼（bǐ）。（）彼（bǐ）是（shì）方（fāng）生（shēng）之（zhī）说（shuō）也（yě）。（）虽（suī）然（rán），（）方（fāng）生（shēng）方（fāng）死（sǐ），（）方（fāng）死（sǐ）方（fāng）生（shēng）；（）方（fāng）可（kě）方（fāng）不（bù）可（kě），（）方（fāng）不（bù）可（kě）方（fāng）可（kě）；（）因（yīn）是（shì）因（yīn）非（fēi），（）因（yīn）非（fēi）因（yīn）是（shì）。（）是（shì）以（yǐ）圣（shèng）人（rén）不（bù）由（yóu）而（ér）照（zhào）之（zhī）于（yú）天（tiān），（）亦（yì）因（yīn）是（shì）也（yě）。（）

No thing is not 'that'; no thing is not 'this.' Seen from 'that,' it is not seen; known from self-knowledge, it is known. Hence it is said: 'That' comes out of 'this,' and 'this' also depends on 'that.' This is the theory of the simultaneous arising of that and this. Even so, just as it is born it dies; just as it dies it is born. Just as it is permissible it is impermissible; just as it is impermissible it is permissible. Because of 'this/right' there is 'not-this/wrong'; because of 'not-this/wrong' there is 'this/right.' Therefore the sage does not proceed by these but illuminates them by Heaven; this too is following 'this.'

是（shì）亦（yì）彼（bǐ）也（yě），（）彼（bǐ）亦（yì）是（shì）也（yě）。（）彼（bǐ）亦（yì）一（yī）是（shì）非（fēi），（）此（cǐ）亦（yì）一（yī）是（shì）非（fēi），（）果（guǒ）且（qiě）有（yǒu）彼（bǐ）是（shì）乎（hū）哉（zāi）？（）果（guǒ）且（qiě）无（wú）彼（bǐ）是（shì）乎（hū）哉（zāi）？（）彼（bǐ）是（shì）莫（mò）得（dé）其（qí）偶（ǒu），（）谓（wèi）之（zhī）道（dào）枢（shū）。（）枢（shū）始（shǐ）得（dé）其（qí）环（huán）中（zhōng），（）以（yǐ）应（yìng）无（wú）穷（qióng）。（）是（shì）亦（yì）一（yī）无（wú）穷（qióng），（）非（fēi）亦（yì）一（yī）无（wú）穷（qióng）也（yě）。（）故（gù）曰（yuē）：（）莫（mò）若（ruò）以（yǐ）明（míng）。（）

This is also that; that is also this. That too has its own one set of right and wrong; this too has its own one set of right and wrong. Is there really a that and a this? Is there really no that and no this? When that and this fail to find their counterpart, it is called the pivot of the Way. Once the pivot finds the center of the ring, it can respond to the endless. This/right is also an endlessness; not-this/wrong is also an endlessness. Hence it is said: Nothing is better than illumination.

以（yǐ）指（zhǐ）喻（yù）指（zhǐ）之（zhī）非（fēi）指（zhǐ），（）不（bù）若（ruò）以（yǐ）非（fēi）指（zhǐ）喻（yù）指（zhǐ）之（zhī）非（fēi）指（zhǐ）也（yě）；（）以（yǐ）马（mǎ）喻（yù）马（mǎ）之（zhī）非（fēi）马（mǎ），（）不（bù）若（ruò）以（yǐ）非（fēi）马（mǎ）喻（yù）马（mǎ）之（zhī）非（fēi）马（mǎ）也（yě）。（）天（tiān）地（dì）一（yī）指（zhǐ）也（yě），（）万（wàn）物（wù）一（yī）马（mǎ）也（yě）。（）

To use a finger to explain that a finger is not a finger is not as good as using a non-finger to explain that a finger is not a finger; to use a horse to explain that a horse is not a horse is not as good as using a non-horse to explain that a horse is not a horse. Heaven and earth are one finger; the myriad things are one horse.

可（kě）乎（hū）可（kě），（）不（bù）可（kě）乎（hū）不（bù）可（kě）。（）道（dào）行（xíng）之（zhī）而（ér）成（chéng），（）物（wù）谓（wèi）之（zhī）而（ér）然（rán）。（）恶（wū）乎（hū）然（rán）？（）然（rán）于（yú）然（rán）。（）恶（wū）乎（hū）不（bù）然（rán）？（）不（bù）然（rán）于（yú）不（bù）然（rán）。（）物（wù）固（gù）有（yǒu）所（suǒ）然（rán），（）物（wù）固（gù）有（yǒu）所（suǒ）可（kě）。（）无（wú）物（wù）不（bù）然（rán），（）无（wú）物（wù）不（bù）可（kě）。（）

Permissible? Let it be permissible. Impermissible? Let it be impermissible. A way is formed by walking it; a thing is made so by being called so. Where does 'so' come from? It comes from 'so.' Where does 'not so' come from? It comes from 'not so.' Things inherently have what is so; things inherently have what is permissible. No thing is not so; no thing is not permissible.

故（gù）为（wèi）是（shì）举（jǔ）莛（tíng）与（yǔ）楹（yíng），（）厉（lì）与（yǔ）西（xī）施（shī），（）恢（huī）诡（guǐ）谲（jué）怪（guài），（）道（dào）通（tōng）为（wéi）一（yī）。（）

Therefore, for this reason, one cites a stalk and a pillar, a hag and Xi Shi, the extraordinary, the strange, the bizarre, and the grotesque—the Way connects them all as one.

其（qí）分（fēn）也（yě），（）成（chéng）也（yě）；（）其（qí）成（chéng）也（yě），（）毁（huǐ）也（yě）。（）凡（fán）物（wù）无（wú）成（chéng）与（yǔ）毁（huǐ），（）复（fù）通（tōng）为（wéi）一（yī）。（）唯（wéi）达（dá）者（zhě）知（zhī）通（tōng）为（wéi）一（yī），（）为（wèi）是（shì）不（bù）用（yòng）而（ér）寓（yù）诸（zhū）庸（yōng）。（）庸（yōng）也（yě）者（zhě），（）用（yòng）也（yě）；（）用（yòng）也（yě）者（zhě），（）通（tōng）也（yě）；（）通（tōng）也（yě）者（zhě），（）得（dé）也（yě）；（）适（shì）得（dé）而（ér）几（jī）矣（yǐ）。（）因（yīn）是（shì）已（yǐ）。（）已（yǐ）而（ér）不（bù）知（zhī）其（qí）然（rán），（）谓（wèi）之（zhī）道（dào）。（）

When it is divided, it is completed; when it is completed, it is destroyed. For all things there is no completion or destruction; they again connect as one. Only the wise know they connect as one; therefore they do not use [distinctions] but lodge in the ordinary. The ordinary is use; use is connection; connection is attainment; when one attains it, one is near. Follow this and stop. Stopping without knowing why it is so—this is called the Way.

劳（láo）神（shén）明（míng）为（wéi）一（yī）而（ér）不（bù）知（zhī）其（qí）同（tóng）也（yě），（）谓（wèi）之（zhī）“（）朝（zhāo）三（sān）”（）。（）何（hé）谓（wèi）“（）朝（zhāo）三（sān）”（）？（）狙（jū）公（gōng）赋（fù）芧（xù），（）曰（yuē）：（）“（）朝（zhāo）三（sān）而（ér）暮（mù）四（sì）。（）”（）

To exhaust one's spirit in making things one, without knowing they are already the same, is called "three in the morning." What is "three in the morning"? A monkey keeper was distributing acorns and said, "Three in the morning and four in the evening."

众（zhòng）狙（jū）皆（jiē）怒（nù）。（）曰（yuē）：（）“（）然（rán）则（zé）朝（zhāo）四（sì）而（ér）暮（mù）三（sān）。（）”（）

The monkeys all became angry. He said, "Then four in the morning and three in the evening."

众（zhòng）狙（jū）皆（jiē）悦（yuè）。（）名（míng）实（shí）未（wèi）亏（kuī）而（ér）喜（xǐ）怒（nù）为（wéi）用（yòng），（）亦（yì）因（yīn）是（shì）也（yě）。（）是（shì）以（yǐ）圣（shèng）人（rén）和（hé）之（zhī）以（yǐ）是（shì）非（fēi）而（ér）休（xiū）乎（hū）天（tiān）钧（jūn），（）是（shì）之（zhī）谓（wèi）两（liǎng）行（xíng）。（）

All the monkeys were delighted. Names and realities had not been diminished, yet joy and anger were put to use—this too follows from this. Therefore the sage harmonizes by means of right and wrong and rests in the heavenly potter's wheel; this is called “the two courses.”

古（gǔ）之（zhī）人（rén），（）其（qí）知（zhī）有（yǒu）所（suǒ）至（zhì）矣（yǐ）。（）恶（wū）乎（hū）至（zhì）？（）有（yǒu）以（yǐ）为（wéi）未（wèi）始（shǐ）有（yǒu）物（wù）者（zhě），（）至（zhì）矣（yǐ），（）尽（jǐn）矣（yǐ），（）不（bù）可（kě）以（yǐ）加（jiā）矣（yǐ）！（）其（qí）次（cì）以（yǐ）为（wéi）有（yǒu）物（wù）矣（yǐ），（）而（ér）未（wèi）始（shǐ）有（yǒu）封（fēng）也（yě）。（）其（qí）次（cì）以（yǐ）为（wéi）有（yǒu）封（fēng）焉（yān），（）而（ér）未（wèi）始（shǐ）有（yǒu）是（shì）非（fēi）也（yě）。（）是（shì）非（fēi）之（zhī）彰（zhāng）也（yě），（）道（dào）之（zhī）所（suǒ）以（yǐ）亏（kuī）也（yě）。（）道（dào）之（zhī）所（suǒ）以（yǐ）亏（kuī），（）爱（ài）之（zhī）所（suǒ）以（yǐ）成（chéng）。（）

The people of ancient times—their knowledge reached a certain limit. Where did it reach? There were those who thought that nothing had ever existed: this is the limit, the utmost, to which nothing can be added. Next, there were those who thought that things existed, but that there had never been boundaries. Next, there were those who thought that there were boundaries, but that there had never been right and wrong. When right and wrong became manifest, the Way was diminished. It is by the Way’s diminishment that love is completed.

果（guǒ）且（qiě）有（yǒu）成（chéng）与（yǔ）亏（kuī）乎（hū）哉（zāi）？（）果（guǒ）且（qiě）无（wú）成（chéng）与（yǔ）亏（kuī）乎（hū）哉（zāi）？（）有（yǒu）成（chéng）与（yǔ）亏（kuī），（）故（gù）昭（zhāo）氏（shì）之（zhī）鼓（gǔ）琴（qín）也（yě）；（）无（wú）成（chéng）与（yǔ）亏（kuī），（）故（gù）昭（zhāo）氏（shì）之（zhī）不（bù）鼓（gǔ）琴（qín）也（yě）。（）昭（zhāo）文（wén）之（zhī）鼓（gǔ）琴（qín）也（yě），（）师（shī）旷（kuàng）之（zhī）枝（zhī）策（cè）也（yě），（）惠（huì）子（zǐ）之（zhī）据（jù）梧（wú）也（yě），（）三（sān）者（zhě）之（zhī）知（zhì）几（jī）乎（hū）！（）皆（jiē）其（qí）盛（shèng）者（zhě）也（yě），（）故（gù）载（zài）之（zhī）末（mò）年（nián）。（）

Was there really completion and deficiency? Was there really no completion and deficiency? Where there is completion and deficiency, that is why Master Zhao strummed the qin; where there is no completion and deficiency, that is why Master Zhao did not strum the qin. Zhao Wen’s strumming the qin, Music Master Kuang’s beating time with his stick, Huizi’s leaning on the wu tree—the knowledge of these three was nearly at its utmost! All were at their height, and so they carried it on into their later years.

唯（wéi）其（qí）好（hào）之（zhī）也（yě），（）以（yǐ）异（yì）于（yú）彼（bǐ），（）其（qí）好（hào）之（zhī）也（yě），（）欲（yù）以（yǐ）明（míng）之（zhī）。（）彼（bǐ）非（fēi）所（suǒ）明（míng）而（ér）明（míng）之（zhī），（）故（gù）以（yǐ）坚（jiān）白（bái）之（zhī）昧（mèi）终（zhōng）。（）而（ér）其（qí）子（zǐ）又（yòu）以（yǐ）文（wén）之（zhī）纶（lún）终（zhōng），（）终（zhōng）身（shēn）无（wú）成（chéng）。（）若（ruò）是（shì）而（ér）可（kě）谓（wèi）成（chéng）乎（hū），（）虽（suī）我（wǒ）亦（yì）成（chéng）也（yě）；（）若（ruò）是（shì）而（ér）不（bù）可（kě）谓（wèi）成（chéng）乎（hū），（）物（wù）与（yǔ）我（wǒ）无（wú）成（chéng）也（yě）。（）

It was only because they loved it that they set themselves apart from others; because they loved it, they wanted to make it clear. But they made clear what was not to be made clear, and so they ended in the obscurity of “hard and white.” And his son, in turn, ended with Wen’s cords, and to the end of his life accomplished nothing. If this can be called completion, then even I am complete; if this cannot be called completion, then things and I are without completion.

是（shì）故（gù）滑（gǔ）疑（yí）之（zhī）耀（yào），（）圣（shèng）人（rén）之（zhī）所（suǒ）图（tú）也（yě）。（）为（wèi）是（shì）不（bù）用（yòng）而（ér）寓（yù）诸（zhū）庸（yōng），（）此（cǐ）之（zhī）谓（wèi）“（）以（yǐ）明（míng）”（）。（）

Therefore the radiance amid confusion and doubt is what the sage seeks. For this reason he does not use it, but lodges it in the ordinary; this is called 'using clarity'.

今（jīn）且（qiě）有（yǒu）言（yán）于（yú）此（cǐ），（）不（bù）知（zhī）其（qí）与（yǔ）是（shì）类（lèi）乎（hū）？（）其（qí）与（yǔ）是（shì）不（bù）类（lèi）乎（hū）？（）类（lèi）与（yǔ）不（bù）类（lèi），（）相（xiāng）与（yǔ）为（wéi）类（lèi），（）则（zé）与（yǔ）彼（bǐ）无（wú）以（yǐ）异（yì）矣（yǐ）。（）

Now suppose I say something here: I do not know whether it is akin to 'this' or not akin to 'this.' If the akin and the not-akin are together grouped as one class, then it is no different from 'that.'

虽（suī）然（rán），（）请（qǐng）尝（cháng）言（yán）之（zhī）：（）有（yǒu）始（shǐ）也（yě）者（zhě），（）有（yǒu）未（wèi）始（shǐ）有（yǒu）始（shǐ）也（yě）者（zhě），（）有（yǒu）未（wèi）始（shǐ）有（yǒu）夫（fú）未（wèi）始（shǐ）有（yǒu）始（shǐ）也（yě）者（zhě）；（）有（yǒu）有（yǒu）也（yě）者（zhě），（）有（yǒu）无（wú）也（yě）者（zhě），（）有（yǒu）未（wèi）始（shǐ）有（yǒu）无（wú）也（yě）者（zhě），（）有（yǒu）未（wèi）始（shǐ）有（yǒu）夫（fú）未（wèi）始（shǐ）有（yǒu）无（wú）也（yě）者（zhě）。（）俄（é）而（ér）有（yǒu）无（wú）矣（yǐ），（）而（ér）未（wèi）知（zhī）有（yǒu）无（wú）之（zhī）果（guǒ）孰（shú）有（yǒu）孰（shú）无（wú）也（yě）。（）

Nevertheless, let me try to say it: There is a beginning; there is a not-yet-beginning-to-have-a-beginning; there is a not-yet-beginning-to-have that not-yet-beginning-to-have-a-beginning. There is being; there is nonbeing; there is a not-yet-beginning-to-have-nonbeing; there is a not-yet-beginning-to-have that not-yet-beginning-to-have-nonbeing. In an instant there is being and nonbeing, yet I do not know whether, of being and nonbeing, which is really being and which is nonbeing.

今（jīn）我（wǒ）则（zé）已（yǐ）有（yǒu）谓（wèi）矣（yǐ），（）而（ér）未（wèi）知（zhī）吾（wú）所（suǒ）谓（wèi）之（zhī）其（qí）果（guǒ）有（yǒu）谓（wèi）乎（hū）？（）其（qí）果（guǒ）无（wú）谓（wèi）乎（hū）？（）

Now I have already made a statement, but I do not know whether what I call my saying is really saying something or really saying nothing.

夫（fú）天（tiān）下（xià）莫（mò）大（dà）于（yú）秋（qiū）毫（háo）之（zhī）末（mò），（）而（ér）太（tài）山（shān）为（wéi）小（xiǎo）；（）莫（mò）寿（shòu）乎（hū）殇（shāng）子（zǐ），（）而（ér）彭（péng）祖（zǔ）为（wéi）夭（yāo）。（）天（tiān）地（dì）与（yǔ）我（wǒ）并（bìng）生（shēng），（）而（ér）万（wàn）物（wù）与（yǔ）我（wǒ）为（wéi）一（yī）。（）既（jì）已（yǐ）为（wéi）一（yī）矣（yǐ），（）且（qiě）得（dé）有（yǒu）言（yán）乎（hū）？（）既（jì）已（yǐ）谓（wèi）之（zhī）一（yī）矣（yǐ），（）且（qiě）得（dé）无（wú）言（yán）乎（hū）？（）一（yī）与（yǔ）言（yán）为（wéi）二（èr），（）二（èr）与（yǔ）一（yī）为（wéi）三（sān）。（）

In the world, there is nothing larger than the tip of an autumn hair, yet Mount Tai is small. No one is longer-lived than a child who dies young, yet Peng Zu was short-lived. Heaven and Earth come into being together with me, and the myriad things are one with me. Since there is already unity, can there still be words? Since it has already been called ‘one,’ can there be no words? One and words make two; two and one make three.

自（zì）此（cǐ）以（yǐ）往（wǎng），（）巧（qiǎo）历（lì）不（bù）能（néng）得（dé），（）而（ér）况（kuàng）其（qí）凡（fán）乎（hū）！（）故（gù）自（zì）无（wú）适（shì）有（yǒu），（）以（yǐ）至（zhì）于（yú）三（sān），（）而（ér）况（kuàng）自（zì）有（yǒu）适（shì）有（yǒu）乎（hū）！（）无（wú）适（shì）焉（yān），（）因（yīn）是（shì）已（yǐ）！（）

From here onward, even a skilled reckoner cannot calculate it, let alone ordinary people! Thus from nothing to something, it already reaches three—how much more from something to something! Do not go any further; just accord with this and stop.

夫（fú）道（dào）未（wèi）始（shǐ）有（yǒu）封（fēng），（）言（yán）未（wèi）始（shǐ）有（yǒu）常（cháng），（）为（wèi）是（shì）而（ér）有（yǒu）畛（zhěn）也（yě）。（）请（qǐng）言（yán）其（qí）畛（zhěn）：（）有（yǒu）左（zuǒ）有（yǒu）右（yòu），（）有（yǒu）伦（lún）有（yǒu）义（yì），（）有（yǒu）分（fēn）有（yǒu）辩（biàn），（）有（yǒu）竞（jìng）有（yǒu）争（zhēng），（）此（cǐ）之（zhī）谓（wèi）八（bā）德（dé）。（）六（liù）合（hé）之（zhī）外（wài），（）圣（shèng）人（rén）存（cún）而（ér）不（bù）论（lùn）；（）六（liù）合（hé）之（zhī）内（nèi），（）圣（shèng）人（rén）论（lùn）而（ér）不（bù）议（yì）；（）春（chūn）秋（qiū）经（jīng）世（shì）先（xiān）王（wáng）之（zhī）志（zhì），（）圣（shèng）人（rén）议（yì）而（ér）不（bù）辩（biàn）。（）

The Way has never had boundaries; words have never had constancy. It is because of ‘this’ that there are demarcations. Let me speak of the demarcations: there are left and right; there are relations and obligations; there are divisions and disputations; there are competitions and contentions. These are called the eight virtues. Outside the six directions, the sage acknowledges but does not discuss; within the six directions, the sage discusses but does not evaluate; in the Spring and Autumn [Annals], ordering the world and the aims of the former kings, the sage evaluates but does not dispute.

故（gù）分（fēn）也（yě）者（zhě），（）有（yǒu）不（bù）分（fēn）也（yě）；（）辩（biàn）也（yě）者（zhě），（）有（yǒu）不（bù）辩（biàn）也（yě）。（）曰（yuē）：（）“（）何（hé）也（yě）？（）”（）

Therefore, where there is division, there is also non-division; where there is disputation, there is also non-disputation. [Someone] said, “Why is that?”

“（）圣（shèng）人（rén）怀（huái）之（zhī），（）众（zhòng）人（rén）辩（biàn）之（zhī）以（yǐ）相（xiāng）示（shì）也（yě）。（）故（gù）曰（yuē）：（）辩（biàn）也（yě）者（zhě），（）有（yǒu）不（bú）见（jiàn）也（yě）。（）”（）

The sage harbors it in his heart, while the multitude dispute it and display it to one another. Hence it is said: “Disputation means there is something not seen.”

夫（fú）大（dà）道（dào）不（bù）称（chēng），（）大（dà）辩（biàn）不（bù）言（yán），（）大（dà）仁（rén）不（bù）仁（rén），（）大（dà）廉（lián）不（bù）嗛（qiān），（）大（dà）勇（yǒng）不（bù）忮（zhì）。（）道（dào）昭（zhāo）而（ér）不（bù）道（dào），（）言（yán）辩（biàn）而（ér）不（bù）及（jí），（）仁（rén）常（cháng）而（ér）不（bù）成（chéng），（）廉（lián）清（qīng）而（ér）不（bù）信（xìn），（）勇（yǒng）忮（zhì）而（ér）不（bù）成（chéng）。（）五（wǔ）者（zhě）圆（yuán）而（ér）几（jī）向（xiàng）方（fāng）矣（yǐ）！（）故（gù）知（zhī）止（zhǐ）其（qí）所（suǒ）不（bù）知（zhī），（）至（zhì）矣（yǐ）。（）孰（shú）知（zhī）不（bù）言（yán）之（zhī）辩（biàn），（）不（bù）道（dào）之（zhī）道（dào）？（）

The Great Way is not named; great disputation does not speak; great benevolence is not benevolent; great integrity is not modest; great courage does not injure. If the Way is displayed, it is not the Way; if speech argues, it does not reach; if benevolence is constant, it is not complete; if integrity is clear and pure, it is not trusted; if courage injures, it is not complete. These five are round, yet almost turn square. Therefore to know to stop at what one does not know is the utmost. Who knows the disputation that does not speak, the Way that is not named?

若（ruò）有（yǒu）能（néng）知（zhī），（）此（cǐ）之（zhī）谓（wèi）天（tiān）府（fǔ）。（）注（zhù）焉（yān）而（ér）不（bù）满（mǎn），（）酌（zhuó）焉（yān）而（ér）不（bù）竭（jié），（）而（ér）不（bù）知（zhī）其（qí）所（suǒ）由（yóu）来（lái），（）此（cǐ）之（zhī）谓（wèi）葆（bǎo）光（guāng）。（）

If there is one who can know this, it is called the Heavenly Treasury. Pour into it and it does not become full; draw from it and it does not become exhausted; and no one knows where it comes from—this is called the guarded light.

故（gù）昔（xī）者（zhě）尧（yáo）问（wèn）于（yú）舜（shùn）曰（yuē）：（）“（）吾（wú）欲（yù）伐（fá）宗（zōng）、（）脍（kuài）、（）胥（xū）敖（áo），（）南（nán）面（miàn）而（ér）不（bù）释（shì）然（rán）。（）其（qí）故（gù）何（hé）也（yě）？（）”（）

Therefore, in former times, Yao asked Shun, saying, “I wish to attack Zong, Kuai, and Xu’ao. Though I face south as ruler, I am not at ease. What is the reason?”

舜（shùn）曰（yuē）：（）“（）夫（fú）三（sān）子（zǐ）者（zhě），（）犹（yóu）存（cún）乎（hū）蓬（péng）艾（ài）之（zhī）间（jiān）。（）若（ruò）不（bù）释（shì）然（rán）何（hé）哉（zāi）！（）昔（xī）者（zhě）十（shí）日（rì）并（bìng）出（chū），（）万（wàn）物（wù）皆（jiē）照（zhào），（）而（ér）况（kuàng）德（dé）之（zhī）进（jìn）乎（hū）日（rì）者（zhě）乎（hū）！（）”（）

Shun said, 'Those three men still live amid the mugwort and artemisia. If you are not at ease about them, why is that? Long ago ten suns rose together and all things were illuminated—how much more one whose virtue surpasses the sun!'

啮缺问乎王倪曰：“子知物之所同是乎？”曰：“吾恶乎知之！”

Nie Que asked Wang Ni, 'Do you know what things commonly affirm as right?' He replied, 'How would I know?'

“子知子之所不知邪？”曰：“吾恶乎知之！”

Nie Que asked again, 'Do you know what you do not know?' Wang Ni said, 'How would I know?'

“然则物无知邪？”曰：“吾恶乎知之！虽然，尝试言之。庸讵知吾所谓知之非不知邪？庸讵知吾所谓不知之非知邪？且吾尝试问乎汝：民湿寝则腰疾偏死，鳅然乎哉？木处则惴栗恂惧，猨猴然乎哉？三者孰知正处？

'Then do things have no knowledge?' Wang Ni said, 'How would I know? Nevertheless, let me try to put it into words. How do I know that what I call knowing is not not-knowing? How do I know that what I call not-knowing is not knowing? And let me try asking you: if people sleep in damp places, they get lumbago and become half-paralyzed—is this so for a loach? If they dwell in trees, they tremble with fear and dread—is this so for a monkey? Of these three, who knows the proper dwelling place?'

民（mín）食（shí）刍（chú）豢（huàn），（）麋（mí）鹿（lù）食（shí）荐（jiàn），（）蝍（jí）蛆（jū）甘（gān）带（dài），（）鸱（chī）鸦（yā）耆（shì）鼠（shǔ），（）四（sì）者（zhě）孰（shú）知（zhī）正（zhèng）味（wèi）？（）猿（yuán）猵（biān）狙（jū）以（yǐ）为（wéi）雌（cí），（）麋（mí）与（yǔ）鹿（lù）交（jiāo），（）鳅（qiū）与（yǔ）鱼（yú）游（yóu）。（）毛（máo）嫱（qiáng）、（）丽（lì）姬（jī），（）人（rén）之（zhī）所（suǒ）美（měi）也（yě）；（）鱼（yú）见（jiàn）之（zhī）深（shēn）入（rù），（）鸟（niǎo）见（jiàn）之（zhī）高（gāo）飞（fēi），（）麋（mí）鹿（lù）见（jiàn）之（zhī）决（jué）骤（zhòu）。（）四（sì）者（zhě）孰（shú）知（zhī）天（tiān）下（xià）之（zhī）正（zhèng）色（sè）哉（zāi）？（）

People eat the flesh of grass-fed and grain-fed animals; deer eat grass; centipedes savor snakes; owls and crows relish mice. Among these four, who knows the correct flavor? Apes and bianju monkeys mate with each other; elk and deer mate; loaches and fish swim together. Mao Qiang and Li Ji were women whom people deemed beautiful; yet when fish saw them they plunged deep, when birds saw them they flew high, and when deer saw them they bolted away. Among these four, who knows the world's true beauty?

自（zì）我（wǒ）观（guān）之（zhī），（）仁（rén）义（yì）之（zhī）端（duān），（）是（shì）非（fēi）之（zhī）塗（tú），（）樊（fán）然（rán）淆（xiáo）乱（luàn），（）吾（wú）恶（wū）能（néng）知（zhī）其（qí）辩（biàn）！（）”（）

From my own perspective, the beginnings of benevolence and righteousness and the paths of right and wrong are tangled and confused; how could I know their distinctions?

啮缺曰：“子不知利害，则至人固不知利害乎？”王倪曰：“至人神矣！大泽焚而不能热，河汉沍而不能寒，疾雷破山而不能伤，飘风振海而不能惊。若然者，乘云气，骑日月，而游乎四海之外。

Nie Que said, 'You do not know benefit and harm; does the Perfected One therefore truly not know benefit and harm?' Wang Ni said, 'The Perfected One is divine! The great marshes burn, yet cannot make him hot; the Yellow River and Han River freeze, yet cannot make him cold; swift thunder splits mountains, yet cannot wound him; a whirlwind shakes the seas, yet cannot frighten him. Such a one rides the clouds and qi, mounts the sun and moon, and roams beyond the four seas.'

死（sǐ）生（shēng）无（wú）变（biàn）于（yú）己（jǐ），（）而（ér）况（kuàng）利（lì）害（hài）之（zhī）端（duān）乎（hū）！（）”（）

Death and life make no change in him—how much less the beginnings of benefit and harm!

瞿（qú）鹊（què）子（zǐ）问（wèn）乎（hū）长（cháng）梧（wú）子（zǐ）曰（yuē）：（）“（）吾（wú）闻（wén）诸（zhū）夫（fū）子（zǐ）：（）圣（shèng）人（rén）不（bù）从（cóng）事（shì）于（yú）务（wù），（）不（bù）就（jiù）利（lì），（）不（bù）违（wéi）害（hài），（）不（bù）喜（xǐ）求（qiú），（）不（bù）缘（yuán）道（dào），（）无（wú）谓（wèi）有（yǒu）谓（wèi），（）有（yǒu）谓（wèi）无（wú）谓（wèi），（）而（ér）游（yóu）乎（hū）尘（chén）垢（gòu）之（zhī）外（wài）。（）夫（fū）子（zǐ）以（yǐ）为（wéi）孟（mèng）浪（làng）之（zhī）言（yán），（）而（ér）我（wǒ）以（yǐ）为（wéi）妙（miào）道（dào）之（zhī）行（xíng）也（yě）。（）吾（wú）子（zǐ）以（yǐ）为（wéi）奚（xī）若（ruò）？（）”（）

Qu Quezi asked Chang Wuzi, saying, 'I heard from the Master: the sage does not engage in affairs, does not go toward profit, does not avoid harm, does not delight in seeking, does not follow the Way; saying nothing yet saying something, saying something yet saying nothing, and wanders beyond the dust and grime. The Master considers this reckless talk, but I consider it the practice of the wondrous Way. What do you think, sir?'

长（cháng）梧（wú）子（zǐ）曰（yuē）：（）“（）是（shì）黄（huáng）帝（dì）之（zhī）所（suǒ）听（tīng）荧（yíng）也（yě），（）而（ér）丘（qiū）也（yě）何（hé）足（zú）以（yǐ）知（zhī）之（zhī）！（）且（qiě）女（rǔ）亦（yì）大（tài）早（zǎo）计（jì），（）见（jiàn）卵（luǎn）而（ér）求（qiú）时（shí）夜（yè），（）见（jiàn）弹（dàn）而（ér）求（qiú）鸮（xiāo）炙（zhì）。（）予（yú）尝（cháng）为（wèi）女（rǔ）妄（wàng）言（yán）之（zhī），（）女（rǔ）以（yǐ）妄（wàng）听（tīng）之（zhī）。（）奚（xī）旁（bàng）日（rì）月（yuè），（）挟（xié）宇（yǔ）宙（zhòu），（）为（wéi）其（qí）脗（wěn）合（hé），（）置（zhì）其（qí）滑（gǔ）涽（hūn），（）以（yǐ）隶（lì）相（xiāng）尊（zūn）？（）

Chang Wuzi said, 'This is what the Yellow Emperor heard and was perplexed by, and how could Qiu be sufficient to know it! Moreover, you also calculate too early: seeing an egg, you seek a rooster to announce the dawn; seeing a pellet, you seek roast owl. I will try speaking to you wildly, and you listen wildly. Why not lean on the sun and moon, embrace the universe, make them fit together, set aside their confusion, and regard the lowly and the noble as equally honorable?'

众（zhòng）人（rén）役（yì）役（yì），（）圣（shèng）人（rén）愚（yú）芚（tún），（）参（cān）万（wàn）岁（suì）而（ér）一（yì）成（chéng）纯（chún）。（）万（wàn）物（wù）尽（jìn）然（rán），（）而（ér）以（yǐ）是（shì）相（xiāng）蕴（yùn）。（）予（yú）恶（wū）乎（hū）知（zhī）说（yuè）生（shēng）之（zhī）非（fēi）惑（huò）邪（yé）！（）予（yú）恶（wū）乎（hū）知（zhī）恶（wù）死（sǐ）之（zhī）非（fēi）弱（ruò）丧（sàng）而（ér）不（bù）知（zhī）归（guī）者（zhě）邪（yé）！（）

The multitude are busy and toiling; the sage appears simple and unknowing, joining with ten thousand years and becoming a pure unity. All things are so, and thereby they contain one another. How do I know that delighting in life is not a delusion? How do I know that hating death is not like a young child who has lost his home and does not know the way back?

丽（lí）之（zhī）姬（jī），（）艾（ài）封（fēng）人（rén）之（zhī）子（zǐ）也（yě）。（）晋（jìn）国（guó）之（zhī）始（shǐ）得（dé）之（zhī）也（yě），（）涕（tì）泣（qì）沾（zhān）襟（jīn）。（）及（jí）其（qí）至（zhì）于（yú）王（wáng）所（suǒ），（）与（yǔ）王（wáng）同（tóng）匡（kuāng）床（chuáng），（）食（shí）刍（chú）豢（huàn），（）而（ér）后（hòu）悔（huǐ）其（qí）泣（qì）也（yě）。（）予（yú）恶（wū）乎（hū）知（zhī）夫（fú）死（sǐ）者（zhě）不（bù）悔（huǐ）其（qí）始（shǐ）之（zhī）蕲（qí）生（shēng）乎（hū）？（）梦（mèng）饮（yǐn）酒（jiǔ）者（zhě），（）旦（dàn）而（ér）哭（kū）泣（qì）；（）梦（mèng）哭（kū）泣（qì）者（zhě），（）旦（dàn）而（ér）田（tián）猎（liè）。（）方（fāng）其（qí）梦（mèng）也（yě），（）不（bù）知（zhī）其（qí）梦（mèng）也（yě）。（）

Li Ji was the daughter of the border warden of Ai. When the state of Jin first got her, she wept until tears soaked her collar. When she arrived at the king's palace, shared the king's bed, and ate hay-fed and grain-fed meat, she regretted her weeping. How do I know that the dead do not regret their former seeking life? Those who dream of drinking wine, at dawn weep; those who dream of weeping, at dawn go hunting. While they dream, they do not know it is a dream.

梦（mèng）之（zhī）中（zhōng）又（yòu）占（zhān）其（qí）梦（mèng）焉（yān），（）觉（jué）而（ér）后（hòu）知（zhī）其（qí）梦（mèng）也（yě）。（）且（qiě）有（yǒu）大（dà）觉（jué）而（ér）后（hòu）知（zhī）此（cǐ）其（qí）大（dà）梦（mèng）也（yě），（）而（ér）愚（yú）者（zhě）自（zì）以（yǐ）为（wéi）觉（jué），（）窃（qiè）窃（qiè）然（rán）知（zhī）之（zhī）。（）“（）君（jūn）乎（hū）！（）牧（mù）乎（hū）！（）”（）

In a dream one again divines that dream; only after waking does one know it was a dream. Moreover, only after a great awakening does one know that this is the great dream. Yet the fool thinks he is awake and secretly believes he knows. “Lord! Herdsman!”

固（gù）哉（zāi）！（）丘（qiū）也（yě）与（yǔ）女（rǔ）皆（jiē）梦（mèng）也（yě），（）予（yú）谓（wèi）女（rǔ）梦（mèng）亦（yì）梦（mèng）也（yě）。（）是（shì）其（qí）言（yán）也（yě），（）其（qí）名（míng）为（wèi）吊（diào）诡（guǐ）。（）万（wàn）世（shì）之（zhī）后（hòu）而（ér）一（yī）遇（yù）大（dà）圣（shèng）知（zhī）其（qí）解（jiě）者（zhě），（）是（shì）旦（dàn）暮（mù）遇（yù）之（zhī）也（yě）。（）

How stubborn! Qiu and you are both dreaming. I say you are dreaming, and I too am dreaming. This saying—its name is “the strange and paradoxical.” After ten thousand generations, if one comes upon a great sage who understands its explanation, it will be as though meeting him in a morning or an evening.

既（jì）使（shǐ）我（wǒ）与（yǔ）若（ruò）辩（biàn）矣（yǐ），（）若（ruò）胜（shèng）我（wǒ），（）我（wǒ）不（bù）若（ruò）胜（shèng），（）若（ruò）果（guǒ）是（shì）也（yě）？（）我（wǒ）果（guǒ）非（fēi）也（yě）邪（yé）？（）我（wǒ）胜（shèng）若（ruò），（）若（ruò）不（bù）吾（wú）胜（shèng），（）我（wǒ）果（guǒ）是（shì）也（yě）？（）而（ér）果（guǒ）非（fēi）也（yě）邪（yé）？（）其（qí）或（huò）是（shì）也（yě）？（）其（qí）或（huò）非（fēi）也（yě）邪（yé）？（）其（qí）俱（jù）是（shì）也（yě）？（）其（qí）俱（jù）非（fēi）也（yě）邪（yé）？（）我（wǒ）与（yǔ）若（ruò）不（bù）能（néng）相（xiāng）知（zhī）也（yě）。（）则（zé）人（rén）固（gù）受（shòu）其（qí）黮（dàn）暗（àn），（）吾（wú）谁（shuí）使（shǐ）正（zhèng）之（zhī）？（）

Suppose you and I debate. If you defeat me and I do not defeat you, are you really right and I really wrong? If I defeat you and you do not defeat me, am I really right and you really wrong? Is one of us right and the other wrong? Are both right? Are both wrong? You and I cannot know each other. Then people are certainly shrouded in darkness—whom shall I have judge it?

使（shǐ）同（tóng）乎（hū）若（ruò）者（zhě）正（zhèng）之（zhī），（）既（jì）与（yǔ）若（ruò）同（tóng）矣（yǐ），（）恶（wū）能（néng）正（zhèng）之（zhī）？（）使（shǐ）同（tóng）乎（hū）我（wǒ）者（zhě）正（zhèng）之（zhī），（）既（jì）同（tóng）乎（hū）我（wǒ）矣（yǐ），（）恶（wū）能（néng）正（zhèng）之（zhī）？（）使（shǐ）异（yì）乎（hū）我（wǒ）与（yǔ）若（ruò）者（zhě）正（zhèng）之（zhī），（）既（jì）异（yì）乎（hū）我（wǒ）与（yǔ）若（ruò）矣（yǐ），（）恶（wū）能（néng）正（zhèng）之（zhī）？（）使（shǐ）同（tóng）乎（hū）我（wǒ）与（yǔ）若（ruò）者（zhě）正（zhèng）之（zhī），（）既（jì）同（tóng）乎（hū）我（wǒ）与（yǔ）若（ruò）矣（yǐ），（）恶（wū）能（néng）正（zhèng）之（zhī）？（）

Suppose one who agrees with you judge it, since he already agrees with you, how can he judge? Suppose one who agrees with me judge it, since he already agrees with me, how can he judge? Suppose one who differs from both you and me judge it, since he differs from both you and me, how can he judge? Suppose one who agrees with both you and me judge it, since he agrees with both you and me, how can he judge?

然（rán）则（zé）我（wǒ）与（yǔ）若（ruò）与（yǔ）人（rén）俱（jù）不（bù）能（néng）相（xiāng）知（zhī）也（yě），（）而（ér）待（dài）彼（bǐ）也（yě）邪（yé）？（）”（）

If so, then I, you, and others alike cannot know one another—so are we to wait for that other?

“（）何（hé）谓（wèi）和（hé）之（zhī）以（yǐ）天（tiān）倪（ní）？（）”（）

What is meant by 'harmonizing it with the Heavenly Boundary'?

曰（yuē）：（）“（）是（shì）不（bú）是（shì），（）然（rán）不（bù）然（rán）。（）是（shì）若（ruò）果（guǒ）是（shì）也（yě），（）则（zé）是（shì）之（zhī）异（yì）乎（hū）不（bú）是（shì）也（yě）亦（yì）无（wú）辩（biàn）；（）然（rán）若（ruò）果（guǒ）然（rán）也（yě），（）则（zé）然（rán）之（zhī）异（yì）乎（hū）不（bù）然（rán）也（yě）亦（yì）无（wú）辩（biàn）。（）化（huà）声（shēng）之（zhī）相（xiāng）待（dài），（）若（ruò）其（qí）不（bù）相（xiāng）待（dài）。（）和（hé）之（zhī）以（yǐ）天（tiān）倪（ní），（）因（yīn）之（zhī）以（yǐ）曼（màn）衍（yǎn），（）所（suǒ）以（yǐ）穷（qióng）年（nián）也（yě）。（）忘（wàng）年（nián）忘（wàng）义（yì），（）振（zhèn）于（yú）无（wú）竟（jìng），（）故（gù）寓（yù）诸（zhū）无（wú）竟（jìng）。（）”（）

He said, 'Right is not right; so is not so. If right were really right, then the difference between right and not-right would also need no argument; if so were really so, then the difference between so and not-so would also need no argument. The transforming voices depend on one another, as if they did not depend on one another. Harmonize them with the Heavenly Boundary, follow them in their endless unfolding—this is how to live out your years. Forget years, forget righteousness; rouse yourself in the boundless, and so lodge in the boundless.'

罔（wǎng）两（liǎng）问（wèn）景（yǐng）曰（yuē）：（）“（）曩（nǎng）子（zǐ）行（xíng），（）今（jīn）子（zǐ）止（zhǐ）；（）曩（nǎng）子（zǐ）坐（zuò），（）今（jīn）子（zǐ）起（qǐ）。（）何（hé）其（qí）无（wú）特（tè）操（cāo）与（yú）？（）”（）

Penumbra asked Shadow, saying, 'A moment ago you were walking; now you stop. A moment ago you were sitting; now you rise. How is it that you have no independent constancy?'

景（yǐng）曰（yuē）：（）“（）吾（wú）有（yǒu）待（dài）而（ér）然（rán）者（zhě）邪（yé）？（）吾（wú）所（suǒ）待（dài）又（yòu）有（yǒu）待（dài）而（ér）然（rán）者（zhě）邪（yé）？（）吾（wú）待（dài）蛇（shé）蚹（fù）蜩（tiáo）翼（yì）邪（yé）？（）恶（wū）识（shí）所（suǒ）以（yǐ）然（rán）？（）恶（wū）识（shí）所（suǒ）以（yǐ）不（bù）然（rán）？（）”（）

The shadow said, 'Do I depend on something to be so? Does what I depend on also depend on something to be so? Do I depend on a snake's belly scales and a cicada's wings? How can I know why it is so? How can I know why it is not so?'

昔（xī）者（zhě）庄（zhuāng）周（zhōu）梦（mèng）为（wéi）胡（hú）蝶（dié），（）栩（xǔ）栩（xǔ）然（rán）胡（hú）蝶（dié）也（yě）。（）自（zì）喻（yù）适（shì）志（zhì）与（yú）！（）不（bù）知（zhī）周（zhōu）也（yě）。（）俄（é）然（rán）觉（jué），（）则（zé）蘧（qú）蘧（qú）然（rán）周（zhōu）也（yě）。（）不（bù）知（zhī）周（zhōu）之（zhī）梦（mèng）为（wéi）胡（hú）蝶（dié）与（yú）？（）胡（hú）蝶（dié）之（zhī）梦（mèng）为（wéi）周（zhōu）与（yú）？（）周（zhōu）与（yǔ）胡（hú）蝶（dié）则（zé）必（bì）有（yǒu）分（fēn）矣（yǐ）。（）此（cǐ）之（zhī）谓（wèi）物（wù）化（huà）。（）

Once, Zhuang Zhou dreamed he was a butterfly—fluttering about, a butterfly. He felt pleased and satisfied, his will fulfilled! He did not know he was Zhou. Suddenly he woke, and then he was startled to find himself Zhou. He did not know whether Zhou had dreamed he was a butterfly, or a butterfly was dreaming he was Zhou. Zhou and the butterfly must have a distinction. This is called the transformation of things.

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