Autumn Floods

It was the time of autumn floods. Every stream poured into the river, which swelled in its turbid course. The banks receded so far from one another that it was impossible to tell a cow from a horse.

It was the season of autumn floods. Every stream poured into the river, swelling its muddy waters. The banks were so far apart that no one could tell a cow from a horse across the river.

Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down with the stream he journeyed east, until he reached the ocean. There, looking eastwards and seeing no limit to its waves, his countenance changed. And as he gazed over the expanse, he sighed and said to the Spirit of the Ocean, "A vulgar proverb says that he who has heard but part of the truth thinks no one equal to himself. And such a one am I.

Then the Spirit of the River laughed with joy, believing that all the beauty of the earth was gathered to him. He traveled east with the current until he reached the ocean. There he looked east and saw no end to the waves. His expression changed. As he gazed over the vast ocean, he sighed and said to the Spirit of the Ocean, "A common proverb says that someone who has heard only part of the truth thinks no one is his equal. I am such a person.

"When formerly I heard people detracting from the learning of Confucius or underrating the heroism of Poh I,¹ I did not believe. But now that I have looked upon your inexhaustibility—alas for me had I not reached your abode, I should have been for ever a laughing-stock to those of comprehensive enlightenment!"²

“In the past, I heard people belittle the learning of Confucius or underestimate the heroism of Poh I.¹ I did not believe them. But now I have seen that your depths are inexhaustible. Alas for me if I had not come to your home! I would have been a laughingstock forever to those with wide understanding!”²

To which the Spirit of the Ocean replied, "You cannot speak of ocean to a well-frog,—the creature of a narrower sphere. You cannot speak of ice to a summer insect,—the creature of a season. You cannot speak of Tao to a pedagogue: his scope is too restricted. But now that you have emerged from your narrow sphere and have seen the great ocean, you know your own insignificance, and I can speak to you of great principles.

The Spirit of the Ocean replied, "You cannot speak of the ocean to a frog in a well. Its world is too small. You cannot speak of ice to a summer insect. It lives for only one season. You cannot speak of Tao to a teacher. His outlook is too narrow. But now you have left your small world and seen the great ocean. You know how small you are, so I can speak to you of great principles.

"There is no body of water beneath the canopy of heaven which is greater than ocean. All streams pour into it without cease, yet it does not overflow. It is constantly being drained off, yet it is never empty. Spring and autumn bring no change; floods and droughts are equally unknown. And thus it is immeasurably superior to mere rivers and brooks,—though I would not venture to boast on this account, for I get my shape from the universe, my vital power from the Yin and Yang. In the universe I am but as a small stone or a small tree on a vast mountain. And conscious thus of my own insignificance, what is there of which I can boast?

"There is no body of water under heaven greater than the ocean. All streams flow into it without stopping, yet it never overflows. Water constantly drains from it, yet it is never empty. Spring and autumn bring no change. It knows neither floods nor droughts. So it is immeasurably greater than mere rivers and brooks. Though I would not dare boast of this, because I get my shape from the universe and my vital power from the Yin and Yang. In the universe, I am like a small stone or a small tree on a vast mountain. Knowing how insignificant I am, what do I have to boast about?

"The Four Seas,—are they not to the universe but like puddles in a marsh? The Middle Kingdom,—is it not to the surrounding ocean like a tare-seed in a granary? Of all the myriad created things, man is but one. And of all those who inhabit the land, live on the fruit of the earth, and move about in cart and boat, an individual man is but one. Is not he, as compared with all creation, but as the tip of a hair upon a horse's skin?

"Are the Four Seas not like puddles in a marsh compared with the universe? Is the Middle Kingdom not like a tare seed in a granary compared with the ocean around it? Of all the countless things in creation, humans are just one. And countless people inhabit the land, live on the fruits of the earth, and travel by cart and boat. Each person is just one among them. Compared with all creation, is a person not merely like the tip of a hair on a horse's skin?

"The succession of the Five Rulers, the contentions of the Three Kings, the griefs of the philanthropist, the labours of the administrator, are but this and nothing more.³

"The succession of the Five Rulers, the struggles of the Three Kings, the sorrows of those who love humanity, and the efforts of the administrator are only this and nothing more.³

Poh I refused the throne for fame's sake. Confucius discoursed to get a reputation for learning. This over-estimation of self on their part, was it not very much your own in reference to water?"

Poh I refused the throne to gain fame. Confucius spoke to gain a reputation for learning. Didn’t they overestimate themselves much as you overestimate yourself when it comes to water?"

"Very well," replied the Spirit of the River, "am I then to regard the universe as great and the tip of a hair as small?"

"All right," replied the Spirit of the River, "then should I think of the universe as large and the tip of a hair as small?"

"Not at all," said the Spirit of the Ocean. "Dimensions are limitless; time is endless. Conditions are not invariable; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimension. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end.⁴

"Not at all," said the Spirit of the Ocean. "Space has no limits, and time has no end. Conditions do not stay the same, and terms are not final. So a wise person looks at space and does not consider anything too small or too great. The wise person knows that space has no limits. Looking back into the past, the wise person does not grieve over what is distant or rejoice over what is near. For the wise person knows that time has no end.⁴

He investigates fulness and decay, and does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not invariable.⁵

He examines growth and decline. He does not rejoice if he succeeds or lament if he fails, because he knows that conditions change.⁵

He who clearly apprehends the scheme of existence, does not rejoice over life, nor repine at death; for he knows that terms are not final.⁶

Anyone who clearly understands the order of existence does not rejoice over life or complain about death. For they know that limits are not final.⁶

"What man knows is not to be compared with what he does not know. The span of his existence is not to be compared with the span of his non-existence. With the small to strive to exhaust the great, necessarily lands him in confusion, and he does not attain his object. How then should one be able to say that the tip of a hair is the ne plus ultra of smallness, or that the universe is the ne plus ultra of greatness?"⁷

"What a person knows is nothing compared with what they do not know. Their lifetime is nothing compared with the time they do not exist. Trying to grasp the great with the small can only lead to confusion. They will not succeed. How, then, can anyone say that the tip of a hair is the ultimate in smallness, or that the universe is the ultimate in greatness?"⁷

"Dialecticians of the day," replied the Spirit of the River, "all say that the infinitesimally small has no form, and that the infinitesimally great is beyond all measurement. Is that so?"

"All the thinkers of our day," replied the Spirit of the River, "say that what is infinitely small has no form. They also say that what is infinitely large cannot be measured. Is that true?"

"If we regard greatness as compared with that which is small," said the Spirit of the Ocean, "there is no limit to it; and if we regard smallness as compared with that which is great, it eludes our sight.⁸

"If we compare greatness with what is small," said the Spirit of the Ocean, "there is no limit to greatness. And if we compare smallness with what is great, smallness escapes our sight.⁸

The infinitesimal is a subdivision of the small; the colossal is an extension of the great. In this sense the two fall into different categories.

The infinitesimal is a smaller part of something small. The colossal is a larger form of something great. In this sense, they belong to different categories.

"Both small and great things must equally possess form. The mind cannot picture to itself a thing without form, nor conceive a form of unlimited dimensions. The greatness of anything may be a topic of discussion, or the smallness of anything may be mentally realized. But that which can be neither a topic of discussion nor be realized mentally, can be neither great nor small.

"Small and great things must equally have form. The mind cannot picture something without form or imagine a form with unlimited dimensions. We may discuss how great something is or imagine how small it is. But what can neither be discussed nor imagined can be neither great nor small."

"Therefore, the truly great man, although he does not injure others, does not credit himself with charity and mercy.⁹

"Therefore, although a truly great man does not harm others, he does not consider himself charitable or merciful.⁹

He seeks not gain, but does not despise his followers who do. He struggles not for wealth, but does not take credit for letting it alone. He asks help from no man, but takes no credit for his self-reliance, neither does he despise those who seek preferment through friends. He acts differently from the vulgar crowd, but takes no credit for his exceptionality; nor because others act with the majority does he despise them as hypocrites. The ranks and emoluments of the world are to him no cause for joy; its punishments and shame no cause for disgrace. He knows that positive and negative cannot be distinguished,¹⁰ that great and small cannot be defined.¹¹

He does not seek gain, but he does not look down on his followers who do. He does not pursue wealth, but he takes no credit for leaving it alone. He asks no one for help, but he takes no credit for relying on himself. Nor does he look down on those who use their friends to get ahead. He acts differently from the common crowd, but he takes no credit for being different. Nor does he scorn others as hypocrites because they act like the majority. The world’s ranks and rewards bring him no joy. Its punishments and shame do not disgrace him. He knows that positive and negative cannot be distinguished,¹⁰ and that great and small cannot be defined.¹¹

"I have heard say, the man of Tao has no reputation; perfect virtue acquires nothing; the truly great man ignores self;—this is the height of self-discipline."¹²

"I have heard that a person of Tao has no reputation. Perfect virtue gains nothing. A truly great person disregards the self. This is the height of self-discipline."¹²

"But how then," asked the Spirit of the River, "are the internal and external extremes of value and worthlessness, of greatness and smallness, to be determined?"¹³

"But then how," asked the Spirit of the River, "can we determine the inner and outer extremes of value and worthlessness, of greatness and smallness?"¹³

"From the point of view of Tao," replied the Spirit of the Ocean, "there are no such extremes of value or worthlessness. Men individually value themselves and hold others cheap. The world collectively withholds from the individual the right of appraising himself.

“From the point of view of Tao,” replied the Spirit of the Ocean, “there are no such extremes of value and worthlessness. Each person values himself and thinks little of others. But society as a whole denies individuals the right to judge their own worth.

"If we say that a thing is great or small because it is relatively great or small, then there is nothing in all creation which is not great, nothing which is not small. To know that the universe is but as a tare-seed, and that the tip of a hair is a mountain,—this is the expression of relativity.

"If we call something great or small because it is great or small by comparison, then everything in creation is great, and everything is small. To know that the universe is only as big as a tare seed, and that the tip of a hair is a mountain, is to understand relativity."

"If we say that something exists or does not exist, in deference to the function it fulfils or does not fulfil, then there is nothing which does not exist, nothing which does exist. To know that east and west are convertible and yet necessary terms,—this is the due adjustment of functions.¹⁴

"If we say something exists or does not exist according to whether it serves a function, then nothing does not exist, and nothing does exist. East and west can be interchanged, yet both terms are necessary. Understanding this is the proper adjustment of functions.¹⁴

"If we say that anything is good or evil because it is either good or evil in our eyes, then there is nothing which is not good, nothing which is not evil. To know that Yao and Chieh were both good and both evil from their opposite points of view,—this is the expression of a standard.

"If we call things good or evil because they seem good or evil to us, then nothing is not good, and nothing is not evil. To know that Yao and Chieh were both good and both evil, depending on the opposing points of view, is to express a standard.

"Of old Yao abdicated in favour of Shun, and the latter ruled. Kuei abdicated in favour of Chih, and the latter failed.¹⁵

"Long ago, Yao stepped down in favor of Shun, and Shun ruled. Kuei stepped down in favor of Chih, and Chih failed.¹⁵

T'ang and Wu¹⁶ got the empire by fighting. By fighting, Poh Kung lost it.¹⁷

T'ang and Wu¹⁶ gained the empire through fighting. Poh Kung lost the empire through fighting.¹⁷

From which it may be seen that the rationale of abdicating or fighting, of acting like Yao or like Chieh, must be determined according to the opportunity, and may not be regarded as a constant quantity.

This shows that the reasons for abdicating or fighting, or acting like Yao or Chieh, depend on the circumstances. They cannot be treated as fixed.

"A battering-ram can knock down a wall, but it cannot repair the breach.¹⁸

"A battering ram can knock down a wall, but it cannot repair the hole.¹⁸

Different things are differently applied.

Different things are used in different ways.

"Ch'ih-Chi and Hua Liu could travel 1,000 li in one day, but for catching rats they were not equal to a wild cat.¹⁹

"Ch'ih-Chi and Hua Liu could travel 1,000 li in one day. But they were not as good as a wild cat at catching rats.¹⁹

Different animals possess different aptitudes.

Different animals have different abilities.

"An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain. Different creatures are differently constituted.

"An owl can catch fleas at night and see the tip of a hair. But if it comes out in daylight, its eyes are so dazzled that it cannot see a mountain. Different creatures are made differently.

"Thus, as has been said, those who would have right without its correlative, wrong; or good government without its correlative, misrule,—they do not apprehend the great principles of the universe nor the conditions to which all creation is subject. One might as well talk of the existence of heaven without that of earth, or of the negative principle without the positive, which is clearly absurd. Such people, if they do not yield to argument, must be either fools or knaves.

"Thus, as has been said, some people want right without its opposite, wrong. Others want good government without its opposite, misrule. They do not understand the great principles of the universe or the conditions that govern all creation. They might as well speak of heaven existing without earth, or the negative principle without the positive. That is clearly absurd. If such people refuse to accept the argument, they must be either fools or rogues.

"Rulers have abdicated under different conditions, dynasties have been continued under different conditions. Those who did not hit off a favourable time and were in opposition to their age,—they were called usurpers. Those who did hit off the right time and were in harmony with their age,—they were called patriots. Fair and softly, my River friend; what should you know of value and worthlessness, of great and small?"²⁰

"Rulers have given up their thrones under different conditions, and dynasties have continued under different conditions. Those who acted at the wrong time and were out of step with their age were called usurpers. Those who acted at the right time and were in step with their age were called patriots. Gently, my River friend. What can you know of value and worthlessness, of great and small?"²⁰

"In this case," replied the Spirit of the River, "what am I to do and what am I not to do? How am I to arrange my declinings and receivings, my takings-hold and my lettings-go?"

“In that case,” replied the Spirit of the River, “what should I do and what should I not do? How should I decide what to refuse and what to accept, what to hold on to and what to let go?”

"From the point of view of Tao," said the Spirit of the Ocean, "value and worthlessness are like slopes and plains.²¹

"From the viewpoint of Tao," said the Spirit of the Ocean, "value and worthlessness are like slopes and plains.²¹

To consider either as absolutely such would involve great injury to Tao. Few and many are like giving and receiving presents. These must not be regarded from one side, or there will be great confusion to Tao.²²

To regard either as absolutely so would do great harm to Tao. Few and many are like giving and receiving presents. We must not look at them from only one side, or there will be great confusion to Tao.²²

Be discriminating, as the ruler of a State whose administration is impartial. Be dispassionate, as the worshipped deity whose dispensation is impartial. Be expansive, like the points of the compass, to whose boundlessness no limit is set. Embrace all creation, and none shall be more sheltered than another. This is the unconditioned. And where all things are equal, how can we have the long and the short?

Be discerning, like the ruler of a state who governs impartially. Be free from bias, like a worshipped deity who treats everyone impartially. Be vast, like the directions of the compass, which extend without limit. Embrace all creation, and let no one be more sheltered than another. This is the unconditioned. And when all things are equal, how can anything be long or short?

"Tao is without beginning, without end. Other things are born and die. They are impermanent; and now for better, now for worse, they are ceaselessly changing form. Past years cannot be recalled: time cannot be arrested. The succession of states is endless; and every end is followed by a new beginning. Thus it may be said that man's duty to his neighbour is embodied in the eternal principles of the universe.²³

"Tao has no beginning and no end. Other things are born and die. They do not last. They constantly change form, sometimes for better and sometimes for worse. Past years cannot be brought back. Time cannot be stopped. The succession of states never ends, and every end is followed by a new beginning. So it may be said that a person's duty to their neighbor is embodied in the eternal principles of the universe.²³

"The life of man passes by like a galloping horse, changing at every turn, at every hour. What should he do, or what should he not do, other than let his decomposition go on?"

"A person's life passes like a galloping horse, changing at every turn, every hour. What can a person do or not do, except let their body decay?"

"If this is the case," retorted the Spirit of the River, "pray what is the value of Tao?"

"If that's the case," replied the Spirit of the River, "then what is the value of Tao?"

"Those who understand Tao," answered the Spirit of the Ocean, "must necessarily apprehend the eternal principles above mentioned and be clear as to their application. Consequently, they do not suffer any injury from without.²⁴

“Those who understand Tao,” answered the Spirit of the Ocean, “must understand the eternal principles mentioned above and know clearly how to apply them. As a result, they suffer no harm from outside.²⁴

"The man of perfect virtue cannot be burnt by fire, nor drowned in water, nor hurt by frost or sun, nor torn by wild bird or beast. Not that he makes light of these; but that he discriminates between safety and danger. Happy under prosperous and adverse circumstances alike, cautious as to what he discards and what he accepts;—nothing can harm him.²⁵

"The person of perfect virtue cannot be burned by fire or drowned in water. Frost and sun cannot harm him, nor can wild birds or beasts tear him apart. This is not because he takes these dangers lightly, but because he knows the difference between safety and danger. He is happy in good times and bad alike. He is careful about what he rejects and what he accepts. Nothing can harm him.²⁵

"Therefore it has been said that the natural abides within, the artificial without. Virtue abides in the natural. Knowledge of the action of the natural and of the artificial has its root in the natural, its development in virtue. And thus, whether in motion or at rest, whether in expansion or in contraction, there is always a reversion to the essential and to the ultimate."²⁶

"So it has been said that the natural is within, and the artificial is outside. Virtue lies in the natural. Understanding how the natural and the artificial work is rooted in the natural and develops through virtue. Thus, whether moving or resting, expanding or contracting, there is always a return to what is essential and ultimate."²⁶

"What do you mean," enquired the Spirit of the River, "by the natural and the artificial?"

"What do you mean," asked the Spirit of the River, "by natural and artificial?"

"Horses and oxen," answered the Spirit of the Ocean, "have four feet. That is the natural. Put a halter on a horse's head, a string through a bullock's nose,—that is the artificial.

"Horses and oxen have four feet," replied the Spirit of the Ocean. "That is natural. Put a halter on a horse's head or a string through an ox's nose, and that is artificial.

"Therefore it has been said, do not let the artificial obliterate the natural; do not let will obliterate destiny; do not let virtue be sacrificed to fame. Diligently observe these precepts without fail, and thus you will revert to the divine."²⁷

"Therefore, as the saying goes, do not let what is artificial destroy what is natural. Do not let your will destroy your destiny. Do not sacrifice virtue for fame. Follow these principles carefully and without fail, and you will return to the divine."²⁷

The walrus envies the centipede;²⁸ the centipede envies the snake;²⁹ the snake envies the wind;³⁰ the Wind envies the eye;³¹ the eye envies the mind;³²

The walrus envies the centipede.²⁸ The centipede envies the snake.²⁹ The snake envies the wind.³⁰ The wind envies the eye.³¹ The eye envies the mind.³²

The walrus said to the centipede, "I hop about on one leg, but not very successfully. How do you manage all these legs you have?"³³

The walrus said to the centipede, "I hop around on one leg, but not very well. How do you manage all those legs?"³³

"I don't manage them," replied the centipede. "Have you never seen saliva? When it is ejected, the big drops are the size of pearls, the small ones like mist. They fall promiscuously on the ground and cannot be counted. And so it is that my mechanism works naturally, without my being conscious of the fact."

"I don't control them," replied the centipede. "Have you never seen saliva? When it comes out, the big drops are the size of pearls, and the small ones are like mist. The drops fall randomly on the ground, too many to count. In the same way, my body works naturally, without my being aware of it."

The centipede said to the snake, "With all my legs I do not move as fast as you with none. How is that?"

The centipede said to the snake, "Even with all my legs, I can't move as fast as you do without any. How do you do that?"

"One's natural mechanism," replied the snake, "is not a thing to be changed. What need have I for legs?"

"Your natural way of moving is not something to change," replied the snake. "Why would I need legs?"

The snake said to the wind, "I can manage to wriggle along, but I have a form. Now you come blustering down from the north sea to bluster away to the south sea, and you seem to be without form. How is that?"

The snake said to the wind, "I can wriggle along, but I have a shape. You blow from the north sea to the south sea, and you seem to have no shape. How is that possible?"

"'Tis true," replied the wind, "that I bluster as you say; but any one who can point at me or kick at me, excels me.³⁴

"That’s true," replied the wind. "I bluster as you say, but anyone who can point or kick at me is better than I am.³⁴

On the other hand, I can break huge trees and destroy large buildings. That is my strong point. Out of all the small things in which I do not excel I make one great one in which I do excel. And to excel in great things is given only to the Sages."³⁵

On the other hand, I can break huge trees and destroy large buildings. That is what I do well. Out of all the small things I do not do well, I make one great thing I do well. And only the Sages are able to excel at great things."³⁵

When Confucius visited K'uang, the men of Sung surrounded him closely.³⁶

When Confucius visited K'uang, the men of Sung surrounded him, closing in on him.³⁶

Yet he went on playing and singing to his guitar without ceasing.

Yet he kept playing his guitar and singing without stopping.

"How is it, Sir," enquired Tzŭ Lu, "that you are so cheerful?"³⁷

"Sir," Tzŭ Lu asked, "why are you so cheerful?"³⁷

"Come here," replied Confucius, "and I will tell you. For a long time I have been struggling against failure, but in vain. Fate is against me. For a long time I have been seeking success, but in vain. The hour has not come.

"Come here," Confucius replied, "and I will tell you. For a long time, I have struggled against failure, but without success. Fate is against me. For a long time, I have sought success, but without finding it. The time has not come.

"In the days of Yao and Shun, no man throughout the empire was a failure, though no one was conscious of the gain. In the days of Chieh and Chou, no man throughout the empire was a success, though no one was conscious of the loss. The times and circumstances were adapted accordingly.

"In the days of Yao and Shun, no one in the empire was a failure, though no one noticed the benefit. In the days of Chieh and Chou, no one in the empire was a success, though no one noticed the loss. The times and circumstances were suited to each accordingly.

"To travel by water and not avoid sea-serpents and dragons,—this is the courage of the fisherman. To travel by land and not avoid the rhinoceros and the tiger,—this is the courage of hunters. When bright blades cross, to look on death as on life,—this is the courage of the hero. To know that failure is fate and that success is opportunity, and to remain fearless in great danger,—this is the courage of the Sage. Yu! rest in this. My destiny is cut out for me."

"A fisherman shows courage by traveling on water without avoiding sea serpents and dragons. Hunters show courage by traveling on land without avoiding rhinoceroses and tigers. A hero shows courage by facing clashing swords and seeing death as no different from life. A Sage knows that failure is fate and success is opportunity, yet remains fearless in great danger. That is the courage of the Sage. Yu! Find peace in this. My destiny is already set."

Shortly afterwards, the captain of the troops came in and apologised, saying, "We thought you were Yang Hu; consequently we surrounded you. We find we have made a mistake." Whereupon he again apologised and retired.³⁸

Shortly afterward, the captain of the troops came in and apologized. He said, "We thought you were Yang Hu, so we surrounded you. We now realize we made a mistake." He apologized again and left.³⁸

Kung Sun Lung³⁹ said to Mou of Wei, "When young I studied the Tao of the ancient Sages. When I grew up I knew all about the practice of charity and duty to one's neighbour, the identification of like and unlike, the separation of hardness and whiteness, and about making the not-so so, and the impossible possible. I vanquished the wisdom of all the philosophies. I exhausted all the arguments that were brought against me. I thought that I had indeed reached the goal. But now that I have heard Chuang Tzŭ, I am lost in astonishment at his grandeur. I know not whether it is in arguing or in knowledge that I am not equal to him. I can no longer open my mouth. May I ask you to impart to me the secret?"

Kung Sun Lung³⁹ said to Mou of Wei, "When I was young, I studied the Tao of the ancient Sages. As an adult, I knew all about practicing charity and duty to one's neighbor. I knew about identifying what is alike and unlike, and separating hardness from whiteness. I also knew about making what is not so, so, and making the impossible possible. I defeated the wisdom of all the philosophies. I exhausted all the arguments brought against me. I thought I had truly reached my goal. But now that I have heard Chuang Tzŭ, I am astonished by his grandeur. I do not know whether it is in argument or knowledge that I cannot match him. I can no longer open my mouth. May I ask you to tell me the secret?"

Kung Tzŭ Mou leant over the table and sighed. Then he looked up to heaven, and smiling replied, saying, "Have you never heard of the frog in the old well?—The frog said to the turtle of the eastern sea, 'Happy indeed am I! I hop on to the rail around the well. I rest in the hollow of some broken brick. Swimming, I gather the water under my arms and shut my mouth. I plunge into the mud, burying my feet and toes; and not one of the cockles, crabs, or tadpoles I see around me are my match. [Fancy pitting the happiness of an old well against all the water of Ocean!] Why do you not come, Sir, and pay me a visit?'

Kung Tzŭ Mou leaned over the table and sighed. Then he looked up at the sky, smiled, and replied, "Have you never heard of the frog in the old well? The frog said to the turtle from the eastern sea, 'I am so happy! I hop onto the rim of the well. I rest in the hollow of a broken brick. When I swim, I gather the water under my arms and close my mouth. I plunge into the mud, burying my feet and toes. None of the cockles, crabs, or tadpoles around me can compare with me. [Imagine comparing the happiness of an old well with all the water of Ocean!] Why don't you come and visit me, Sir?'

"Now the turtle of the eastern sea had not got its left leg down ere its right had already stuck fast, so it shrank back and begged to be excused. It then described the sea, saying, 'A thousand li would not measure its breadth, nor a thousand fathoms its depth. In the days of the Great Yü, there were nine years of flood out of ten; but this did not add to its bulk. In the days of T'ang, there were seven years out of eight of drought; but this did not narrow its span. Not to be affected by duration of time, not to be affected by volume of water,—such is the great happiness of the eastern sea.'⁴⁰

"Now the turtle of the eastern sea had not yet put down its left leg when its right leg got stuck. So it pulled back and asked to be excused. It then described the sea, saying, 'A thousand li could not measure its breadth, nor a thousand fathoms its depth. In the days of the Great Yü, there were floods in nine years out of ten. But the floods did not increase the sea's size. In the days of T'ang, there was drought in seven years out of eight. But the drought did not make the sea any smaller. The sea is affected by neither the passage of time nor changes in the amount of water. This is the great happiness of the eastern sea.'⁴⁰

"At this the well-frog was considerably astonished, and knew not what to say next. And for one whose knowledge does not reach to the positive-negative domain,⁴¹ to attempt to understand Chuang Tzŭ, is like a mosquito trying to carry a mountain, or an ant to swim a river,—they cannot succeed. And for one whose knowledge does not reach to the abstrusest of the abstruse, but is based only upon such victories as you have enumerated,—is not he like the frog in the well?

"At this, the well-frog was astonished and did not know what to say next. And someone whose knowledge does not reach the positive-negative domain⁴¹ cannot understand Chuang Tzŭ. Such a person is like a mosquito trying to carry a mountain, or an ant trying to swim across a river. Neither can succeed. And what about someone whose knowledge does not reach the deepest mysteries, but is based only on victories like those you have listed? Is he not like the frog in the well?

"Chuang Tzŭ moves in the realms below while soaring to heaven above. For him north and south do not exist; the four points are gone; he is engulphed in the unfathomable. For him east and west do not exist. Beginning with chaos, he has gone back to Tao; and yet you think you are going to examine his doctrines and meet them with argument! This is like looking at the sky through a tube, or pointing at the earth with an awl,—a small result.⁴²

"Chuang Tzŭ moves through the realms below while soaring to heaven above. For him, north and south do not exist. The four directions have disappeared, and he is engulfed in the unfathomable. For him, east and west do not exist. Starting from chaos, he has returned to Tao. Yet you think you can examine his teachings and challenge them with arguments! That is like looking at the sky through a tube or pointing at the earth with an awl. You will gain little from it.⁴²

"Have you never heard how the youth of Shou-ling went to study at Han-tan? They did not learn what they wanted at Han-tan, and forgot all they knew before into the bargain, so that they returned home in disgrace. And you, if you do not go away, you will forget all you know, and waste your time into the bargain."

"Have you never heard how the youth of Shou-ling went to study in Han-tan? They did not learn what they wanted there, and they also forgot all they had known before. So they returned home in disgrace. And if you do not leave, you too will forget all you know and waste your time as well."

Kung Sun Lung's jaw dropped; his tongue clave to his palate; and he slunk away.⁴³

Kung Sun Lung's jaw dropped. His tongue stuck to the roof of his mouth, and he slunk away.⁴³

Chuang Tzŭ was fishing in the P'u when the prince of Ch'u sent two high officials to ask him to take charge of the administration of the Ch'u State.

Chuang Tzŭ was fishing in the P'u when the prince of Ch'u sent two high officials to him. They asked him to take charge of governing the Ch'u State.

Chuang Tzŭ went on fishing, and without turning his head said, "I have heard that in Ch'u there is a sacred tortoise which has been dead now some three thousand years. And that the prince keeps this tortoise carefully enclosed in a chest on the altar of his ancestral temple. Now would this tortoise rather be dead and have its remains venerated, or be alive and wagging its tail in the mud?"

Chuang Tzŭ kept fishing and said without turning his head, "I have heard that in Ch'u there is a sacred tortoise that died some three thousand years ago. The prince keeps the tortoise carefully enclosed in a chest on the altar of his ancestral temple. Now, would the tortoise rather be dead and have its remains honored, or be alive and wagging its tail in the mud?"

"It would rather be alive," replied the two officials, "and wagging its tail in the mud."

"It would rather be alive and wagging its tail in the mud," the two officials replied.

"Begone!" cried Chuang Tzŭ. "I too will wag my tail in the mud."

"Go away!" cried Chuang Tzŭ. "I too will wag my tail in the mud."

Hui Tzŭ was prime minister in the Liang State. Chuang Tzŭ went thither to visit him.

Hui Tzŭ was prime minister of the Liang State. Chuang Tzŭ went there to visit him.

Some one remarked, "Chuang Tzŭ has come. He wants to be minister in your place."

Someone said, "Chuang Tzŭ has arrived. He wants to be minister in your place."

Thereupon Hui Tzŭ was afraid, and searched all over the State⁴⁴ for three days and three nights to find him.

Hui Tzŭ was afraid. He searched all over the State⁴⁴ for three days and three nights to find him.

Then Chuang Tzŭ went to see Hui Tzŭ, and said, "In the south there is a bird. It is a kind of phœnix. Do you know it? It started from the south sea to fly to the north sea. Except on the wu-t'ung tree,⁴⁵ it would not alight. It would eat nothing but the fruit of the bamboo, drink nothing but the purest spring water. An owl which had got the rotten carcass of a rat, looked up as the phœnix flew by, and screeched.⁴⁶

Then Chuang Tzŭ went to see Hui Tzŭ and said, "There is a bird in the south. It is a kind of phoenix. Do you know it? It set out from the south sea to fly to the north sea. It would land only on the wu-t'ung tree.⁴⁵ It would eat nothing but bamboo fruit and drink nothing but the purest spring water. An owl had the rotten carcass of a rat. As the phoenix flew by, the owl looked up and screeched.⁴⁶

Are you not screeching at me over your kingdom of Liang?"

Aren't you screeching at me over your kingdom of Liang?"

Chuang Tzŭ and Hui Tzŭ had strolled on to the bridge over the Hao, when the former observed, "See how the minnows are darting about! That is the pleasure of fishes."

Chuang Tzŭ and Hui Tzŭ were strolling on the bridge over the Hao. Chuang Tzŭ said, "Look how the minnows are darting about! That's what fish enjoy."

"You not being a fish yourself," said Hui Tzŭ, "how can you possibly know in what consists the pleasure of fishes?"

"You're not a fish yourself," said Hui Tzŭ. "How can you possibly know what fish enjoy?"

"And you not being I," retorted Chuang Tzŭ, "how can you know that I do not know?"

"And since you are not me," Chuang Tzŭ replied, "how can you know that I don't know?"

"If I, not being you, cannot know what you know," urged Hui Tzŭ, "it follows that you, not being a fish, cannot know in what consists the pleasure of fishes."

“If I cannot know what you know because I am not you,” argued Hui Tzŭ, “then you cannot know what gives fish pleasure because you are not a fish.”

"Let us go back," said Chuang Tzŭ, "to your original question. You asked me how I knew in what consists the pleasure of fishes. Your very question shows that you knew I knew.⁴⁷

"Let us return to your original question," said Chuang Tzŭ. "You asked me how I knew what fish enjoy. Your question shows that you knew I knew.⁴⁷

I knew it from my own feelings on this bridge."⁴⁸

I knew it from how I felt on this bridge."⁴⁸