ChiDragon

--- Work in Progress Alert --- 2. 第二部分至“而比于列星”，从描写“真人”逐步转为述说“道”，只有“真人”才能体察“道”，而“道”是“无为无形”而又永存的，因而体察“道”就必须“无人”、“无我”。这两段是全文论述的主体。 The second part of Chapter 6 was compared with all the stars in describing a "natural person" gradually rendering into 'Tao'. Only a 'natural person" can sense 'Tao', and 'Tao' is "natural(wu wei) and formless" but also in eternally existed. In order to sense and observe 'Tao', it must be 'formless' and 'selfless'. These two paragraphs are the main theme of the text. 况且有了“真人”方才有真知。什么叫做“真人”呢？古时候的“真人”，不倚众凌寡，不自恃成功雄踞他人，也不图谋琐事。像这样的人，错过了时机不后悔，赶上了机遇不得意。象这样的人，登上高处不颤慄，下到水里不会沾湿，进入火中不觉灼热。这只有智慧能通达大道境界的人方才能像这样。 There must be a "natural person", in order, to have real knowledge. What was considered to be a "natural person"...??? The "natural person" in the ancient, does not depend on the people nor lean on an individual; does not vainglorious his success by dwelling on top of others; also, does not plan on small things. For this kind of person, one will not regret if an opportunity was missed; and he will not be dogmatic if caught up with a fortune. For this kind of person, he will not tremble even he climbed in high places; he doesn't get wet when he's in the water; he doesn't feel the heat when entered into the fire. Those who can be like so are only the those who has wisdom and able go through the passage of the Great Tao. 古时候的“真人”，他睡觉时不做梦，他醒来时不忧愁，他吃东西时不求甘美，他呼吸时气息深沉。 A 'natural person' in the ancient, does not dream asleep, there was no worry when he has awaken; he does not ask for good taste when he eats food; his breath was deep when he breathes. “真人”呼吸凭借的是着地的脚根，而一般人呼吸则靠的只是喉咙。被人屈服时，言语在喉前吞吐就像哇哇地曼语。那些嗜好和欲望太深的人，他们天生的智慧也就很浅。 A "natural person" depends the heel of the foot when he breathes, but the ordinary people were depending on the throat. When subdued by others, his speech were become stuttered. Those who were extravagant and with high hopes; their innate wisdom are very shallow. 古时候的“真人”，不懂得喜悦生存，也不懂得厌恶死亡；出生不欣喜，入死不推辞；无拘无束地就走了，自由自在地又来了罢了。不忘记自己从哪儿来，也不寻求自己往哪儿去，承受什么际遇都欢欢喜喜，忘掉死生像是回到了自己的本然，这就叫做不用心智去损害大道，也不用人为的因素去帮助自然。 A "natural person" in the ancient, does not know how to praise life nor how to censure death; not happy when was born; also not decline when entering death; left with carefree; come as one pleases. Not forgetting where one came from; also not willing to find out where one came from; accepting any situations with joyfulness; forgetting about life and death as if one was returned to the initial natural state. Thus this is called not using the one's wisdom from the heart to ruin the Great Tao; also it was using and factor from human action to assist 'naturalness'. 这就叫“真人”。像这样的人，他的内心忘掉了周围的一切，他的容颜淡漠安闲，他的面额质朴端严；冷肃得像秋天，温暖得像春天，高兴或愤怒跟四时更替一样自然无饰，和外界事物合宜相称而没有谁能探测到他精神世界的真谛。 This is called the "natural person". Like this kind of person, within the heart, one forgets all what were around oneself. One's face was calm and peaceful, His face was innocent and serious; it's cold like the winter, it's warm like the spring. The joyfulness or indignation without any expression seem like the four changing seasons. There was nothing which is comparable with the external matter and no one can explore the true meaning of the spiritual world. Edited to add: Hence, the ancient sages used force to destroy a hostile state without loosing the heart of those people; given benefit and grace throughout the times, but not given nepotism to anyone. One who was in favor of obtaining materialistic leisure is not a sage; one having nepotism in mind was not considered to be 'benevolent'; one who waits for the moment of opportunity to go into action is not virtuous; one who cannot see a conflict of interests may not be considered as a gentleman; one who handles affairs for fame and lost the inherent quality of oneself is not a scholar; one who sacrifice his life which doesn't match his own character is not the one that can be a servant to the people. Note: The phrases in bold are not translated due to the fact that they are too esoteric and philosophical beyond comprehension. The ancient "natural person", one's body expression was towering but not restrainted; it seems insufficient but, yet, not to inherit; one's attitude was clam and natural, standing above all but not persistent nor stubborn, one's mind was opened, broad, vacuous but not ostentatious; happy and cheerful seems like extra joyful, each move seems like it was done unwillingly. One's facial expression was friendly causing people to approach him willingly, associated with people virtuously and toleration and let people to felt like to be depended on; one's bearing was broad like the whole wide world. One was bold and inhibited and had never been restricted by anything, broad vision and recondite seems like liking to enclosed oneself, inattentive seems like one has forgotten what to say. One treated the criminal law as the fundamental principle, and the ritual as one's assistance, using all the knowledge in hand to wait for the moment of opportune, using the virtue of Tao to comply with the natural principles. It seems like saying that the people with legs are able to climb the hills, then they thought that they are the one who was diligent in walking. Therefore, people said that what they were fond of are completely as one, people were not fond of is also completely as one. Those things that were the same are integrated, those things that were not the same are also integrated. Those things that were integrated are in the same category with 'naturalness'. Those things that were not integrated are in the same category with humans. Naturalness and humans are not possible to be opposite with each other but mutually transcended, those who were possessed with this kind of knowledge were considered to be a "natural person".

Overall Summary “宗”(zong): implies to respect; to venerate. “大宗师” means a respectable and venerable teacher. Who can be this kind of teacher? That is 'Tao'. Zhuang Zi reckon that being natural(zi ren) and human, the life and death of human has no different. It was because he advocates purify the heart and quiet the mind, detached from the physical form and eliminated one's intelligence, forgotten about life and death, follow what is natural. That was called 'Tao". There are nine parts to this chapter. The first part was to define what is a "natural person", virtually, it is to think about a "natural person". A "natural person" can be attained to a state of no separation between 'Heaven' and 'human' because a 'natural person' can be attained to a state of 'formless' and 'selfless'. The spirit of a 'natural person' is an imitated image of 'Tao'. Modern interpretation of Part 1 If one knows the purpose of 'naturalness' and also understand the action of human, then one was said to be attained to an ultimate level of knowledge. If one knew the purpose of 'naturalness', then one will know that all matters were came from 'naturalness'. If one understood the action of human, then one will use one's wisdom to acquire more knowledge. Gradually, using one's wisdom to acquire more knowledge until the end of the 'naturalness' but not halted in the middle, then I am afraid that one has reached the ultimate level of knowledge. Even so, there are still worries. The knowledge of humans must have some references to reply on to determine if they were adequate; and to realize that the recognizable objects were not stable. However, how do I know that the natural things I'd said were not coming from the action of human; and how do I know that the things by the action of human I'd said were not from 'naturalness'...???

The only thing I see, now, that is the Earth is flat and everything above moved around it. On Earth, I see brightness/darkness, motion/stillness, high/low, extrusion/indentation, hardness/softness, light/shadow and etc. In general, I will classify the dyad as Yin/Yang in a reverse order.

橐龠: 古代風箱; an ancient Wind Box is different from a Bellows. 橐龠(Wind Box)

--- Work in Progress --- Overall Summary 【题解】 “宗”指敬仰、尊崇，“大宗师”意思是最值得敬仰、尊崇的老师。谁够得上称作这样的老师呢？那就是“道”。庄子认为自然和人是浑一的，人的生死变化是没有什么区别的，因而他主张清心寂神，离形去智，忘却生死，顺应自然。这就叫做“道”。 全文可以分为九个部分。 1. 第一部分至“是之谓真人”，虚拟一理想中的“真人”，“真人”能做到“天”、“人”不分，因而“真人”能做到“无人”、“无我”。“真人”的精神境界就是“道”的形象化。 The first part was to define what is a "natural person", virtually, it is to think about a "natural person". A "natural person" can be attained to a state of no separation between 'Heaven' and 'human' because a 'natural person' can be attained to a state of 'formless' and 'selfless'. The spirit of a 'natural person' is an imitated image of 'Tao'. 2. 第二部分至“而比于列星”，从描写“真人”逐步转为述说“道”，只有“真人”才能体察“道”，而“道”是“无为无形”而又永存的，因而体察“道”就必须“无人”、“无我”。这两段是全文论述的主体。 The second part of Chapter 6 was compared with all the stars in describing a "natural person" gradually rendering into 'Tao'. Only a 'natural person" can sense 'Tao', and 'Tao' is "natural(wu wei) and formless" but also in eternally existed. In order to sense and observe 'Tao', it must be 'formless' and 'selfless'. These two paragraphs are the main theme of the text. 3. 第三部分至“参寥闻之疑始”，讨论体察“道”的方法和进程。 The third part was up to 参寥(San Liao) in doubting the beginning of Tao, discussing the methods and procedure in the observation of Tao. 4. 第四部分至“蘧然觉”，说明人的死生存亡实为一体，无法逃避，因而应“安时而处顺”。 The fourth part was up to "surprisingly amazed", describing the life and death of human is integrated as a whole. It was inevitable, therefore one ought to be peaceful with the time and follow the trend in time. 5. 第五部分至“天之小人也”，进一步讨论人的死和生，指出死和生都是“气”的变化，是自然的现象，因而应“相忘以生，无所终穷”，只有这样精神才会超脱物外。 The fifth part was up to the "hypocrites", then he advanced to discuss the life and death of human. He pointed out that life and death was due to the mutation of Chi and it was a natural phenomenon. Therefore, one must forget "the existence of oneself, so, there is no end and no exhaustion". Only with this kind of spirit, so one can transcend outside the materialistic world. 6. 第六部分至“乃入于寥天一”，说明人的躯体有了变化而人的精神却不会死，安于自然、忘却死亡，便进入“道”的境界而与自然合成一体。 The sixth part was up to "human and heaven integrated as one"; it has described that the physical body has changes but the spirit of the soul never dies. Peaceful within the naturalness but forgotten about death. Then, entered the level of Tao to be in accord with the naturalness integrated as one body. 7. 第七部分至“此所游已”，批判儒家的仁义和是非观念，指出儒家的观念是对人的精神摧残。 The seventh part was up to "the creation of one's own free well", it was the criticism about the Confucian's ideas about benevolence and righteousness, and the matters of right or wrong. It points out that the Confucian ideas were tormenting the minds of the people. 8. 第八部分至“丘也请从而后也”，论述“离形去知，同于大通”是进入“道”的境界的方法。 9. 余下为第九部分，说明一切都由“命”所安排，即非人为之力所安排。 Original Classic Text 【原文】 知天之所为，知人之所为者，至矣。知天之所为者，天而生也；知人之所为者，以其知之所知以养其知之所不知，终其天年而不中道夭者：是知之盛也。虽然，有患。夫知有所待而后当①，其所待者特未定也②。庸讵知吾所谓天之非人乎？所谓人之非天乎？ 且有真人而后有真知。何谓真人？古之真人不逆寡③，不雄成④，不谟士⑤。若然者，过而弗悔，当而不自得也⑥。若然者，登高不慄，入水不濡⑦，入火不热。是知之能登假于道者也若此⑧。古之真人，其寝不梦，其觉无忧，其食不甘，其息深深。真人之息以踵⑨，众人之息以喉。屈服者，其嗌言若哇⑩。其耆欲深者(11)，其天机浅(12)。古之真人，不知说生，不知恶死；其出不(13)，其入不距(14)；翛然而往(15)，翛然而来而已矣。不忘其所始，不求其所终；受而喜之，忘而复之，是之谓不以心捐道(16)，不以人助天。是之谓真人。若然者，其心志(17)，其容寂，其颡(18)；凄然似秋，煖然似春(19)，喜怒通四时，与物有宜而莫知其极(20)。 故圣人之用兵也(21)，亡国而不失人心；利泽施乎万世(22)，不为爱人。故乐通物，非圣人也；有亲(23)，非仁也；天时(24)，非贤也；利害不通，非君子也；行名失己(25)，非士也；亡身不真，非役人也(26)。若狐不偕、务光、伯夷、叔齐、箕子、胥余、纪他、申徒狄(27)，是役人之役，适人之适(28)，而不自适其适者也。 古之真人，其状義而不朋(29)，若不足而不承；与乎其觚而不坚也(30)，张乎其虚而不华也(31)；邴邴乎其似喜乎(32)，崔乎其不得已乎(33)！滀乎进我色也(34)，与乎止我德也(35)；厉乎其似世乎(36)！謷乎其未可制也(37)；连乎其似好闭也(38)，悗乎忘其言也(39)。以刑为体(40)，以礼为翼，以知为时(41)，以德为循。以刑为体者，绰乎其杀也(42)；以礼为翼者，所以行于世也；以知为时者，不得已于事也；以德为循者，言其与有足者至于丘也，而人真以为勤行者也。故其好之也一，其弗好之也一。其一也一，其不一也一。其一与天为徒(43)，其不一与人为徒。天与人不相胜也，是之谓真人。 Glossary 【注释】 ①有所待：有所依凭。庄子认为人们的认识和了解都离不开认识、了解的对象。当：恰当、正确。 ②特：但，不过。 ③逆：针对，对付。 ④雄成：雄据自己的成绩，即凭借自己取得的成绩而傲视他人、凌驾他人。 ⑤谟：图谋、算计。土：通作“事”。一说“士”当就字面讲，“谟士”则讲作采用不正当手段谋取士人的信赖。 ⑥当：恰巧、正好。自得：自以为得意。 ⑦濡（ｒú）：沾湿。 ⑧假：通作“格”，至、达到的意思。 ⑨踵：脚根。“息以踵”言气息深沉，发自根本。 ⑩嗌（àｉ）：咽喉闭塞。“嗌言”是说言语吞吐像堵在喉头似的。哇（ｗā）：象声词，形容声音靡曼。 (11)耆：嗜好；这个意思后代写作“嗜”。 (12)天机：天生的神智。 (13)“出”这里指出生于世，与下句“入”指死亡相对为文。以下的“往”和“来”也是指人的死和生。：“欣”字的异体，高兴的意思。 (14)距：通作“拒”，拒绝、回避的意思。 (15)翛（ｘｉāｏ）然：无拘束，自由自在的样子。 (16)揖：当为“损”字之讹，损害的意思。 (17)志：疑为“忘”字之误；“心忘”意思是心里空灵，忘掉自己的周围。 (18)颡（ｓāｎｇ）：额。 (19)煖（ｘｕāｎ）：同“煊”，温暖的意思。 (20)宜：合适、相称。 (21)本自然段（从“故圣人之用兵也”至“而不自适其适者也”）闻一多先生认为文意与上下不能一贯而自成片断，疑系错简。以备参考。 (22)利泽：利益和恩泽。 (23)亲：这里指偏爱。庄子主张至人无亲，任理自存，因而有了偏爱就算不上是“仁”。 (24)天时：选择时机。 (25)行名：做事为取名声。一说“行”读ｘìｎｇ，是品行的意思，“行名失己”即品行和名声不符而失去本真。 (26)役：役使、驱遣。 (27)狐不偕、务光、伯夷、叔齐、箕子、胥余、纪他、申徒狄：皆人名，传说中远古时代（唐尧、夏禹、商汤时代）的贤人，有的为不愿接受天下，有的为忠谏不被采纳，或投水而死，或饿死，或被杀害。 (28)适：安适，舒畅。 (29)状：外部的表情和神态。義（é）：通作“峨”（亦写作“峩”），高的意思。朋（ｂēｎｇ）：通作“崩”，崩坏的意思。“義而不朋”意思是嵬峨而不矜持。一说“義”（ｙì）讲作“宜”，指与人相处随物而宜；“朋”讲作“朋党”，指与人交往却不结成朋党。姑备参考。 (30)与乎：容与，态度自然安闲的样子。觚（ｇū）：特立超群。坚：这里是固执的意思。 (31)张乎：广大的样子，这里指内心宽宏、开阔。华：浮华。 (32)邴（ｂǐｎｇ）邴：欣喜的样子。有的本子只有一个“邴”字。 (33)崔乎：开始行动的样子。 (34)滀（ｃｈù）乎：本指水之停聚貌，这里引伸形容人的容颜和悦而有光泽。 (35)与：交往，待人接物。止：归；“止我德”是说德性高雅宽和让人归依。 (36)厉：疑为“广”字之误，言精神博大好像包容了世界。一说“世”乃“泰”字之通假，大的意思。 (37)謷（áｏ）乎：高放自得的样子。制：限止。 (38)连乎：绵邈深远的样子。 (39)悗（ｍèｎ）乎：心不在焉的样子。 (40)“以刑为体”至“而人真以为勤行者也”十三句，所述内容不似庄子的思想和主张，跟上下文内容也不连贯，嵌在这里前后很不好串通，有待进一步校勘、考订。 (41)为时：等待时机。 (42)绰乎：宽大的样子。 (43)徒：徒属，这里是同类的意思。 Modern interpretation 【译文】 知道自然的作为，并且了解人的作为，这就达到了认识的极点。知道自然的作为，是懂得事物出于自然；了解人的作为，是用他智慧所通晓的知识哺育、薰陶他智慧所未能通晓的知识，直至自然死亡而不中途夭折，这恐怕就是认识的最高境界了。虽然这样，还是存在忧患。人们的知识一定要有所依凭方才能认定是否恰当，而认识的对象却是不稳定的。怎么知道我所说的本于自然的东西不是出于人为呢，怎么知道我所说的人为的东西又不是出于自然呢？ 况且有了“真人”方才有真知。什么叫做“真人”呢？古时候的“真人”，不倚众凌寡，不自恃成功雄踞他人，也不图谋琐事。像这样的人，错过了时机不后悔，赶上了机遇不得意。象这样的人，登上高处不颤慄，下到水里不会沾湿，进入火中不觉灼热。这只有智慧能通达大道境界的人方才能像这样。古时候的“真人”，他睡觉时不做梦，他醒来时不忧愁，他吃东西时不求甘美，他呼吸时气息深沉。“真人”呼吸凭借的是着地的脚根，而一般人呼吸则靠的只是喉咙。被人屈服时，言语在喉前吞吐就像哇哇地曼语。那些嗜好和欲望太深的人，他们天生的智慧也就很浅。古时候的“真人”，不懂得喜悦生存，也不懂得厌恶死亡；出生不欣喜，入死不推辞；无拘无束地就走了，自由自在地又来了罢了。不忘记自己从哪儿来，也不寻求自己往哪儿去，承受什么际遇都欢欢喜喜，忘掉死生像是回到了自己的本然，这就叫做不用心智去损害大道，也不用人为的因素去帮助自然。这就叫“真人”。像这样的人，他的内心忘掉了周围的一切，他的容颜淡漠安闲，他的面额质朴端严；冷肃得像秋天，温暖得像春天，高兴或愤怒跟四时更替一样自然无饰，和外界事物合宜相称而没有谁能探测到他精神世界的真谛。 所以古代圣人使用武力，灭掉敌国却不失掉敌国的民心；利益和恩泽广施于万世，却不是为了偏爱什么人。乐于交往取悦外物的人，不是圣人；有偏爱就算不上是“仁”；伺机行事，不是贤人；不能看到利害的相通和相辅，算不上是君子；办事求名而失掉自身的本性，不是有识之士；丧失身躯却与自己的真性不符，不是能役使世人的人。像狐不偕、务光、伯夷、叔齐、箕子、胥余、纪他、申徒狄，这样的人都是被役使世人的人所役使，都是被安适世人的人所安适，而不是能使自己得到安适的人。 古时候的“真人”，神情嵬峨而不矜持，好像不足却又无所承受；态度安闲自然、特立超群而不执着顽固，襟怀宽阔虚空而不浮华；怡然欣喜像是格外地高兴，一举一动又像是出自不得已！容颜和悦令人喜欢接近，与人交往德性宽和让人乐于归依；气度博大像是宽广的世界！高放自得从不受什么限制，绵邈深远好像喜欢封闭自己，心不在焉的样子又好像忘记了要说的话。把刑律当作主体，把礼仪当作羽翼，用已掌握的知识去等待时机，用道德来遵循规律。把刑律当作主体的人，那么杀了人也是宽厚仁慈的；把礼仪当作羽翼的人，用礼仪的教诲在世上施行；用已掌握的知识去等待时机的人，是因为对各种事情出于不得已；用道德来遵循规律，就像是说大凡有脚的人就能够登上山丘，而人们却真以为是勤于行走的人。所以说人们所喜好的是浑然为一的，人们不喜好的也是浑然为一的。那些同一的东西是浑一的，那些不同一的东西也是浑一的。那些同一的东西跟自然同类，那些不同一的东西跟人同类。自然与人不可能相互对立而相互超越，具有这种认识的人就叫做“真人”。

FYI... I would replace "Taoist masters" with "Taoist practitioners". A true Taoist priest or master abstain from marriage. I shall not argue about this if somebody else has a different point of view.

Modern Interpretation Life and death are not by the power of humans nor can be predetermined by them. It seems like the dark nights and the bright days are repeatedly and constantly changing and it was all natural. There are things are impossible to get involve nor predictable. It is the fact that matters are changing by themselves. People look up to heaven as their father and loved it forever. How about the special superb Tao then...!!! People even thought that the ruler are definitely above them, hence, they are willing to risk their lives for him. Then, how about the great master that was meant to be our great teacher, 'Tao'...? The spring water became arid, the fishes are on the ground leaning on each other; open their mouths to pick up the moisture in the air; using saliva to lubricate each other. So, why not let the memories of living in the river and lake from the past to be forgotten completely. Rather than praising Tang Yao's(唐尧) sagacious nor judging Xia Jie's(夏桀) tyranny, why not forget it and harmonize it with "Tao". The great earth is supporting my physical body, and also using my survivability to torture me, letting me to get old to leisure me; using death to set me in peace. Therefore, letting my existence as a good deed. Hence, my death can be treated as a good deed also. Hidden a boat in the mountains and place the fishes in deep water, it can be said it is very secured. However, in the middle of the night, a strong person picked up the valley and the river and ran away with them on his back; the people who are still in their dreams and not knowing that was happening. Placing a small thing into a big object was adequate, but it can be lost. If Earth was placed in Earth, then it cannot be lost. It was a matter of true fact. If people can only accept their physical forms, then, they would be very happy. However, regarding to the physical forms, there were no end to it from going through so many changes. The sight of happiness, was it measurable...??? Hence, that is why a sage living with matters in a none loosing environment; and survived with all things. When it's young, it is good; and when it's old it is good too. From the beginning is good and until the end is good too. People are following this principle. Though, all things are related with each other; and yet all the changes are the dependents of Tao. "Tao" is real and it is definitely believable. Also, it is Wu Wei and formless. "Tao" only can be sensed by intuition but not by the words of mouth, it can be grokked but not face to face. "Tao", itself, is the origin; it is the root. At the time even before heaven and earth, "Tao" was already existed. It induced the ghosts and gods; and produced heaven and earth. Even it is on top of the ultimate extreme, but it was still not considered to be so high. Though it was six levels below, and it was not so deep. It existed before heaven and earth, though it was not considered too long. It grew before the history of mankind; and still not too old. 狶韦(Shi Hui) obtained it and ruled heaven and earth; 伏羲(Fu Xi) obtained it and regulated the original primordial Chi; The Big dipper obtained it and its position will never be changed; The sun and the moon obtained it and their motion will never stop; 堪坏(Kan Huai) obtained it and took over the Mountain KunLun. 冯夷(Feng Yi) obtained it and used it to sail along the great gorges and big rivers. 肩吾(Jian Wu) obtained it and used it to guard Mountain TaiShan. 黄帝(Huang Di) obtained it and used it to ride on the heavenly clouds. 颛顼(Zhuan Xu) obtained it and used it to live in the mysterious palace. 禹强(Yu Qian) obtained it and used it to stand on the North Pole. 西王母(God Mother of the West) obtained it and used it to guard Mountain 少广(Shao Guang). No one knows its beginning, also nobody knows its ending.

EXACTLY...!!! 1. I wish that 'Tao' was not translated as "the way". 2. "Wu wei" is not "non action"; or "not doing". 3. 先天(xian tian) and 後天(hou tian) were not "earlier heaven" and "later heaven" There was really something got lost in the translation. I have to throw up every time when I hear somebody repeat these poor translations each time...

Govering Vessel Meridian Comparison in English

What kind of Taoists are you talking about...??? The kind of Taoists who study the philosophy in the TTC are assumed there was no god. The kind of Taoists who study the TTC in a religious manner, they created many gods and believes in heaven. They worship Lao Tze as their first supreme god(太上老君). A Taoist believes when he die, the soul leaves the body and become an immortal then rise to Heaven.

Modern Interpretation 【译文】 南伯子葵(Nan Bo Zi Kui) asked 女偊(Nu Yu): "How old are you, why are you still look like a child, what is the reason for that? " 女偊(Nu Yu) answered: "I have obtained 'Tao'. 南伯子葵(Nan Bo Zi Kui) said: "'Tao', can it be learned?" 女偊(Nu Yu) answered back: "No, how can you? You are not the one that can learn about 'Tao". 卜梁(Pu Liang) has the sagacious intelligence but he doesn't have the empty-lighted heart for it. I have the sagacious empty-lighted heart but not the sagacious intelligence. I want to use my empty-lighted heart to teach him; but I am afraid that he cannot become a sage. However, it is not so. If I use the sagacious empty-lighted heart and tell the one with the sagacious intelligence, it ought to be a lot easier. I was still insisted to let him know then, I'll forget about the world in three days. I became silent and waited, after seven days, I forgot about the world, then I will forget everything else. I became silent and waited, after nine days, then I can forget about my own existence. Since I forgot the existence of my life, therefore, my heart can be felt like refreshing and brilliant as facing the sun. Since my heart was able to feel like refreshing and brilliant as facing the sun, then I can sensed the "without desire" Tao. Since I sensed Tao, then I can transcend beyond the past and present time limit; and I can enter the level of no life and no death. Since I eliminated life, then there will be no death; I can't stay with life because life does not exist. To think of it as a matter but Tao has nothing to offer nor to receive. There was nothing can be destroyed nor created. This is called the "Suppressing Disturbance". Suppressing Disturbance means it was not disturbed by external influence, then, one can maintain peace and quietness within the heart." 南伯子葵(Nan Bo Zi Kui) asked again: "How did you obtained Tao?" 女偊(Nu Yu) then answered again: "I heard it from 副墨(the son of the written literature). The son of the written literature heard it from the grandson of 洛诵(the recital). The grandson of the recital heard it from 瞻明(the clear vision). The clear vision heard it from 聂许(the ears dropping). The ears dropping heard it from 需役(the diligence). The diligence heard it from 於讴(the intuition). The intuition heard it from 玄冥(the abyssal stillness). The abyssal stillness heard it from 参寥(the high broad and far out). The high broad and far out heard it from 疑始(the obscure and using Wu(无) as the principle foundation)."

巫(wu) this is a basic character referred as a "witch". It was used to compound with other characters to create a new term, then the term would have its own meaning. 1. 巫術: witchcraft; sorcery 2. 巫女: a maiden witch 3. 巫醫(医): witch doctor; ~ which borrows the power of god to cure people's illnesses 4. 巫爺: a warlock; sorcerer 5. 巫婆: a witch; sorceress: ~ which help people to pray to ask the gods and spirits for a better health and happiness 6.巫毒教: voodoo PS... Please Change the Title to Witch not Bitch....

Modern interpretation This Chapter is a ridicule for Confucius 【译文】 子桑户(Zi Sang Hu)、孟子反(Meng Zi Fan)、子琴张(Zi Qin Zhang), these three persons are conversing with each other: "Who can be mutually associated with each other but not putting a full-heart into the acquaintance. Who can rise to heaven and ride on the clouds, repeatedly going up and down the space, and forgetting one's existence. Also, there was no ending nor limit." The trio looked at each other and smiled within their hearts. The had the same thoughts from heart-to-heart and mutually became friends. Time has passed not too long ago, 子桑户(Zi Sang Hu) had died but still have not been buried. Confucius knew about that, and send his disciple 子贡(Zi Gong) to assist with the burial service. 孟子反(Meng Zi Fan) and 子琴张(Zi Qin Zhang) were composing a song together, both were singing the song: "Oh! 子桑户(Zi Sang Hu), 子桑户(Zi Sang Hu)! You have already returned to your original natural state(本真); but we are still alive and a dependent of our skeletons." 子贡(Zi Gong) heard them and rushed to confront them, said: "I beg your pardon, may I ask singing in front of a corpse of a dead one, is that in accord with the principle of politeness...???" The two mutually looked at each other and laughed once, then said: "How can this kind of person know about the true meaning of 'politeness'...???" After 子贡(Zi Gong) returned and told Confucius what he saw at the funeral. He said: "What kind of people are they? They looked at cultivating virtuous manners lightly without any consideration in politeness. They place their physical body outside of the lives. They even sing in front of a corpse without changing their facial expression. I have no idea how to describe them. What kind of people are they anyway..???" Confucius said: "They were those who are released from rituals and free in this world. The people that are outside and the people are inside of the world have no relationship with each other. However, I let you go to the funeral was really my ignorance. They are really being in the companionship with the creator and free within the genuine universal Chi(元气之中). They were treating life like something that is extravagant as insignificant as a tumor. They look at death as a tumor that was poked causing the fluids to run out. This kind of people, how could they consider it's good or bad for the existence of the life and dead...!!! From the reflections of all kinds of things, thus at the end, they were relied solely as an integral. They forgot about the internal organs such as the live and bile inside their bodies; also they forgot about the external ears and eyes. Infinitely, the repetitious cycle from the beginning to the end continuously taken place; but one never know where it really starts. Vastly, floating outside the world of humanity. Free and living in a nothing to do or a none productive environment. Why would they want to be cumbersome in creating those mundane rituals. Then, purposely showing off in front of the people vaingloriously." 子贡(Zi Gong) said: "So, my teacher, then what do you consider as a standard." Confucius(孔子) said: "I'm 孔丘(Kong4 Qui1), a sinner damned by Heaven. Even so, by all means, I will go with all of you together to pursue the transcendent 'Tao'." 子贡(Zi Gong) asked: "May I ask how are we going to pursue 'Tao'." Confucius(孔子) answered: "The fishes fight to jump into the water, humans struggle to pursue 'Tao'. The fishes dig a pond for survival; humans pursue Tao was to have a peace of mind. Therefore, the fishes are died in the rivers and lakes; and humans are died in the pursuit of Tao. 子贡(Zi Gong) said: "May I ask you a question about 'handicaps'...???" Confucius(孔子) answered: "The so-called 'handicaps' are different from the mundane individuals but they are equal to the natural people. Thus it was said to be that the natural people are gentlemen in the world; and the gentlemen of the world are villains. Edited to replace: "genuineness" with "natural state(本真)"

A preview of the WuDang Mountain.

Modern interpretation This Chapter is a ridicule for Confucius 【译文】 子桑户(Zi Sang Hu)、孟子反(Meng Zi Fan)、子琴张(Zi Qin Zhang), these three persons are conversing with each other: "Who can be mutually associated with each other but not putting a full-heart into the acquaintance. Who can rise to heaven and ride on the clouds, repeatedly going up and down the space, and forgetting one's existence. Also, there was no ending nor limit." The trio looked at each other and smiled within their hearts. The had the same thoughts from heart-to-heart and mutually became friends. Time has passed not too long ago, 子桑户(Zi Sang Hu) had died but still have not been buried. Confucius knew about that, and send his disciple 子贡(Zi Gong) to assist with the burial service. 孟子反(Meng Zi Fan) and 子琴张(Zi Qin Zhang) were composing a song together, both were singing the song: "Oh! 子桑户(Zi Sang Hu), 子桑户(Zi Sang Hu)! You have already returned to your original genuineness(本真); but we are still alive and a dependent of our skeletons." 子贡(Zi Gong) heard them and rushed to confront them, said: "I beg your pardon, may I ask singing in front of a corpse of a dead one, is that in accord with the principle of politeness...???" The two mutually looked at each other and laughed once, then said: "How can this kind of person know about the true meaning of 'politeness'...???" 三人在一起谈话：“谁能够相互交往于无心交往之中，相互有所帮助却像没有帮助一样？谁能登上高天巡游雾里，循环升登于无穷的太空，忘掉自己的存在，而永远没有终结和穷尽？”三人会心地相视而笑，心心相印于是相互结成好友。过不多久子桑户死了，还没有下葬。孔子知道了，派弟子子贡前去帮助料理丧事。孟子反和子琴张却一个在编曲，一个在弹琴，相互应和着唱歌：“哎呀，子桑户啊！哎呀，子桑户啊！你已经返归本真，可是我们还成为活着的人而托载形骸呀！”子贡听了快步走到他们近前，说：“我冒昧地请教，对着死人的尸体唱歌，这合乎礼仪吗？”二人相视笑了笑，不屑地说：“这种人怎么会懂得‘礼’的真实含意！” After 子贡(Zi Gong) returned and told Confucius what he saw at the funeral. He said: "What kind of people are they? They looked at cultivating virtuous manners lightly without any consideration in politeness. They place their physical body outside of the lives. They even sing in front of a corpse without changing their facial expression. I have no idea how to describe them. What kind of people are they anyway..???" 子贡回来后把见到的情况告诉给孔子，说：“他们都是些什么样的人呢？不看重德行的培养而无有礼仪，把自身的形骸置于度外，面对着死尸还要唱歌，容颜和脸色一点也不改变，没有什么办法可以用来称述他们。他们究竟是些什么样的人呢？” Confucius said: "They were those who are released from rituals and free in this world. The people that are outside and the people are inside of the world have no relationship with each other. However, I let you go to the funeral was really my ignorance. They are really being in the companionship with the creator and free within the genuine universal Chi(元气之中). They were treating life like something that is extravagant as insignificant as a tumor. They look at death as a tumor that was poked causing the fluids to run out. This kind of people, how could they consider it's good or bad for the existence of the life and dead...!!! From the reflections of all kinds of things, thus at the end, they were relied solely as an integral. They forgot about the internal organs such as the live and bile inside their bodies; also they forgot about the external ears and eyes. Infinitely, the repetitious cycle from the beginning to the end continuously taken place; but one never know where it really starts. Vastly, floating outside the world of humanity. Free and living in a nothing to do or a none productive environment. Why would they want to be cumbersome in creating those mundane rituals. Then, purposely showing off in front of the people vaingloriously." 孔子说：“他们都是些摆脱礼仪约束而逍遥于人世之外的人，我却是生活在具体的世俗环境中的人。人世之外和人世之内彼此不相干涉，可是我却让你前去吊唁，我实在是浅薄呀！他们正跟造物者结为伴侣，而逍遥于天地浑一的元气之中。他们把人的生命看作像赘瘤一样多余，他们把人的死亡看作是毒痈化脓后的溃破，像这样的人，又怎么会顾及死生优劣的存在！凭借于各各不同的物类，但最终寄托于同一的整体；忘掉了体内的肝胆，也忘掉了体外的耳目；无尽地反复着终结和开始，但从不知道它们的头绪；茫茫然彷徨于人世之外，逍遥自在地生活在无所作为的环境中。他们又怎么会烦乱地去炮制世俗的礼仪，而故意炫耀于众人的耳目之前呢！” 子贡(Zi Gong) said: "So, my teacher, then what do you consider as a standard." Confucius(孔子) said: "I'm 孔丘(Kong4 Qui1), a sinner damned by Heaven. Even so, by all means, I will go with all of you together to pursue the transcendent 'Tao'." 子贡(Zi Gong) asked: "May I ask how are we going to pursue 'Tao'." Confucius(孔子) answered: "The fishes fight to jump into the water, humans struggle to pursue 'Tao'. The fishes dig a pond for survival; humans pursue Tao was to have a peace of mind. Therefore, the fishes are died in the rivers and lakes; and humans are died in the pursuit of Tao. 子贡(Zi Gong) said: "May I ask you a question about 'handicaps'...???" Confucius(孔子) answered: "The so-called 'handicaps' are different from the mundane individuals but they are equal to the natural people. Thus it was said to be that the natural people are gentlemen in the world; and the gentlemen of the world are villains. 子贡说：“如此，那么先生将遵循什么准则呢？”孔子说：“我孔丘，乃是苍天所惩罚的罪人。即使这样，我仍将跟你们一道去竭力追求至高无尚的‘道’。子贡问：“请问追求‘道’的方法。”孔子回答：“鱼争相投水，人争相求道。争相投水的鱼，掘地成池便给养充裕；争相求道的人，漠然无所作为便心性平适。所以说，鱼相忘于江湖里，人相忘于道术中”。子贡说：“再冒昧地请教‘畸人’的问题”。孔子回答：“所谓‘畸人’，就是不同于世俗而又等同于自然的人。所以说，自然的小人就是人世间的君子；人世间的君子就是自然的小人。”

Modern interpretation 子祀(Zi Si)、子舆(Zi Yu)、子犁(Zi Li)、and 子来(Zi Lai) these four persons are talking together and said: "Who can let Wu(无, invisible) be the head, and let life be the spine and let death be the Coccyx(尻尾), who can understand that the principle of life and death was integrated as a whole, then we can become friends with him. The four looked at each other and smiled, there was a mutual agreement within their hearts in silence. Then, they all became friends. Not long ago, 子舆(Zi Yu) got sick, Zi Zi when to visit him. Zi Yu said: "Almighty, the all creator! had made me in such a crooked figure and unable to straight out my body, crooked waist and hunched back, all the five holes on my face looking up toward heaven; having my chin buried below my navel; with my shoulder above the top of my head; with my neck piled up like a tumor toward heaven. It was the disharmony of Yin-Yang causing such tragedy; but Zi Yu was so calm in his heart and seems like he was not ill at all. He limped to the edge of the well and looked himself from the water. He said: 'Oh ah! The creator made me to look such crooked and bent." 子祀(Zi Si)said: "Are you disgusted the way you look? 子舆(Zi Yu) answered back: "No, How would I be disgusted this look! Suppose the creator made my left hand as a rooster, then I would use it for the morning call; suppose the creator made my right hand as a sling shot, then I would use it to hunt turtledoves and cook them for food. Suppose the creator made my buttock as a wheel and made my soul as a horse, then I would use it as a ride, perhaps do I need to replace them with other carriages? Regarding to the gain of life, it was because at the right time; the lost of life is because it was at the suitable time. By placing oneself at the right time and attending at the suitable time, hence, sorrow and happiness will not enter the heart. This was what the ancients called the relief of the hangover of pain. Otherwise, the reason one cannot free of the pain by oneself, then, it was by an external fetter. Though, all matters cannot be changed beyond by any natural force for a long long time, how could I be disgusted about my present condition of mutations. Not long ago, Zi Lai also become sick. He was in heavy breathing and dying. His wife and children were crying beside his bed. Zi Li came by to visit him and said: "Do not disturb him; he is in the process of changing from life to death!" Zi Li leaned against the door and said to Zi Lai: "It's almighty, the creator! What will it change you into and where will it send you to? Will you be changed into the liver of a mouse? Or Change you into a leg of an ant?" Zi Lai said: The children with respect toward their parents, regardless of what, they only can obey what they were told. The natural change about humans, thus it was not just implied to their parents. If it makes me incline toward death, then, I cannot obey. However, I was told that I was being barbaric, is there something wrong with that! The great earth gave a place for my physical body, using survival to torture me; using old age to put me into dormant, using death to put me into peace. Treating my existence as a good thing, hence it can treat my death as a good thing too. Now, if there was a superior blacksmith to make a metallic instrument. After it was finished, I'll raise it and say: "I will make it a good sword to get rid of all evils." Then the blacksmith would say that is a piece of inauspicious metal. Perhaps, now, human once became into the form of human, then it was said to be a human became human. Then the creator will say this is not an auspicious person. Suppose, letting the great heaven and earth become a big kiln; and let the creator become a superior blacksmith. How can he not use any method to manipulate me?" Thus one was leaving this world as if one was in deeply sleep. Perhaps, surprisingly waken up and then returned back to earth. Edited in bold.

HE... At least, it's a good start. Sometimes, we just have to ignore some of the arguments if they don't make any sense or irrelevant to the point of interest to save some cyber space. It may be rude but hey.....!!!

It sounds good. Let's not disturb Rainy_Day's work in progress....

Is the dike or levee a correct translation for "堤防". Let's goes backwards, by looking at the answer first. The purpose of a dike is to prevent a flood from the water over flow of a river. It induces the notion of "prevention" rather than what is the object itself. The classic Chinese, here, was using "堤防" as "to prevent" as a verb instead of a noun. 答曰：驱除杂念而专心不二也。 Answer: Dismiss any distracting thoughts but concentrate on one without another. Is this an preventive measure...??? Yes, it is; the mind was trying to prevent itself from loosing its concentration. If it is, we should play the jeopardy game on TV by knowing the answer first then ask the question. In this case, the question is "What is prevention?" Hence, the proper translation would read something in this manner: Question: "What is prevention?" Answer: Dismiss any distracting thoughts but concentrate on one or none without another.

Anyway, what is the "heavenly reality" to me....??? The "heavenly reality" is what I have being given by nature, such as my body, my respiratory system, and the universal Chi. It would be naivete if I don't preserve my body by not using what was given to me. If I don't utilize my innate respiratory system to breathe in the universal Chi for longevity, then, it would be due to the ignorance of my innocence.

poetic nonsense If one is illiterate Let us learn to write

"pre-heavenly" is 先天(xian tian): inherence; innate; inborn.

You welcome... 1. In this case, I don't think the literal meaning of the term "innocence" is like the innocence of a child. It is just not logical to apply to Taoist alchemy. 2. I tend to think the same way. 天真(tian zhen) to a Taoist is "Heavenly reality". It is the innate truth, something that is real and pure was given by Heaven(nature). In Chinese thinking, anything that is natural was referred it was given by heaven. For example, any calamity was by the heavenly volition(天意, tian yi). In western thinking, it would be referred as "God's will" or the "act of God". HE... We are on common ground...

Rainy_Day.... Thank you for pointing the induced terms from the external to internal ideas. I am getting the idea that there is a different between the two.

May I translate this again...??? Question: " What are the four central positions?" Answer: "Zi(子), wu(午), mao(卯), and you(酉) are the four central positions - the oracular gateway is the main entrance to the four central palaces." Annotation: Please note that the time units are located in the four positions of the Ba Gua diagram: Zi(子) at the top(north), wu(午) at the bottom(south), mao(卯) at the right(east), and you(酉) at the left(west). These four positions are considered to be the central positions or palaces. Normally, the diagram was drawn with a rotation of 180 degrees in accord with the ancient Chinese thinking.