Nie Que put four questions to Wang Ni, not one of which did he know (how to answer). On this Nie Que leaped up, and in great delight walked away and informed Yu-yi Zi of it, who said to him, 'Do you (only) now know it?' He of the line of Yu was not equal to him of the line of Tai. He of Yu still kept in himself (the idea of) benevolence by which to constrain (the submission of) men; and he did win men, but he had not begun to proceed by what did not belong to him as a man. He of the line of Tai would sleep tranquilly, and awake in contented simplicity. He would consider himself now (merely) as a horse, and now (merely) as an ox. His knowledge was real and untroubled by doubts; and his virtue was very true: he had not begun to proceed by what belonged to him as a man.
Jian Wu went to see the mad (recluse), Jie-yu, who said to him, 'What did Ri-Zhong Shi tell you?' The reply was, 'He told me that when rulers gave forth their regulations according to their own views and enacted righteous measures, no one would venture not to obey them, and all would be transformed.' Jie-yu said, 'That is but the hypocrisy of virtue. For the right ordering of the world it would be like trying to wade through the sea and dig through the He, or employing a mosquito to carry a mountain on its back. And when a sage is governing, does he govern men's outward actions? He is (himself) correct, and so (his government) goes on; this is the simple and certain way by which he secures the success of his affairs. Think of the bird which flies high, to avoid being hurt by the dart on the string of the archer, and the little mouse which makes its hole deep under Shen-qiu to avoid the danger of being smoked or dug out; are (rulers) less knowing than these two little creatures?'
Tian Gen, rambling on the south of (mount) Yin, came to the neighbourhood of the Liao-water. Happening there to meet with the man whose name is not known, he put a question to him, saying, 'I beg to ask what should be done in order to (carry on) the government of the world.' The nameless man said, 'Go away; you are a rude borderer. Why do you put to me a question for which you are unprepared? I would simply play the part of the Maker of (all) things. When wearied, I would mount on the bird of the light and empty air, proceed beyond the six cardinal points, and wander in the region of nonentity, to dwell in the wilderness of desert space. What method have you, moreover, for the government of the world that you (thus) agitate my mind?' (Tian Gen), however, again asked the question, and the nameless man said, 'Let your mind find its enjoyment in pure simplicity; blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration - do this and the world will be governed.'
Yang Zi-ju, having an interview with Lao Dan, said to him, 'Here is a man, alert and vigorous in responding to all matters, clearsighted and widely intelligent, and an unwearied student of the Dao - can he be compared to one of the intelligent kings?' The reply was, 'Such a man is to one of the intelligent kings but as the bustling underling of a court who toils his body and distresses his mind with his various contrivances. And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings?' Yang Zi-ju looked discomposed and said, 'I venture to ask you what the government of the intelligent kings is.' Lao Dan replied, 'In the governing of the intelligent kings, their services overspread all under the sky, but they did not seem to consider it as proceeding from themselves; their transforming influence reached to all things, but the people did not refer it to them with hope. No one could tell the name of their agency, but they made men and things be joyful in themselves. Where they took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.'
In Zheng there was a mysterious wizard called Ji-xian. He knew all about the deaths and births of men, their preservation and ruin, their misery and happiness, and whether their lives would be long or short, foretelling the year, the month, the decade and the day like a spirit. When the people of Kang saw him, they all ran out of his way. Liezi went to see him, and was fascinated by him. Returning, he told Hu-zi of his interview, and said, 'I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.' Hu-zi replied, 'I have communicated to you but the outward letter of my doctrine, and have not communicated its reality and spirit; and do you think that you are in possession of it? However many hens there be, if there be not the cock among them, how should they lay (real) eggs? When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind), and so enable (this) man to succeed in interpreting your physiognomy. Try and come to me with him, that I may show myself to him.'
On the morrow, accordingly, Liezi came with the man and saw Hu-zi. When they went out, the wizard said, 'Alas! your master is a dead man. He will not live;-- not for ten days more! I saw something strange about him - I saw the ashes (of his life) all slaked with water!' When Liezi reentered, he wept till the front of his jacket was wet with his tears, and told Hu-zi what the man had said. Hu-zi said, 'I showed myself to him with the forms of (vegetation beneath) the earth. There were the sprouts indeed, but without (any appearance of) growth or regularity:-- he seemed to see me with the springs of my (vital) power closed up. Try and come to me with him again.'
Next day, accordingly, Liezi brought the man again and saw Hu-zi. When they went out, the man said, 'It is a fortunate thing for your master that he met with me. He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).' Liezi went in, and reported these words to his master, who said, 'I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet;-- he seemed to see me with the springs of vigorous action in full play. Try and come with him again.'
Next day Liezi came with the man again, and again saw Hu-zi with him. When they went out, the wizard said, 'Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.' Liezi went in and reported this to Hu-zi, who said, 'This time I showed myself to him after the pattern of the grand harmony (of the two elemental forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance. Where the water wheels about from (the movements of) a dugong, there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss. There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.'
Next day they came, and they again saw Hu-zi. But before he had settled himself in his position, the wizard lost himself and ran away. 'Pursue him,' said Hu-zi, and Liezi did so, but could not come up with him. He returned, and told Hu-zi, saying, 'There is an end of him; he is lost; I could not find him.' Hu-zi rejoined, 'I was showing him myself after the pattern of what was before I began to come from my author. I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent. Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away.'
After this, Liezi considered that he had not yet begun to learn (his master's doctrine). He returned to his house, and for three years did not go out. He did the cooking for his wife. He fed the pigs as if he were feeding men. He took no part or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence. Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life.
Non-action (makes its exemplifier) the lord of all fame; non-action (serves him as) the treasury of all plans; non-action (fits him for) the burden of all offices; non-action (makes him) the lord of all wisdom. The range of his action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven, but he does not see that he was the recipient of anything. A pure vacancy (of all purpose) is what characterises him. When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to (what is before it), but does not retain it. Thus he is able to deal successfully with all things, and injures none.
The Ruler of the Southern Ocean was Shu, the Ruler of the Northern Ocean was Hu, and the Ruler of the Centre was Chaos. Shu and Hu were continually meeting in the land of Chaos, who treated them very well. They consulted together how they might repay his kindness, and said, 'Men all have seven orifices for the purpose of seeing, hearing, eating, and breathing, while this (poor) Ruler alone has not one. Let us try and make them for him.' Accordingly they dug one orifice in him every day; and at the end of seven days Chaos died.
Source: Chinese Text Project http://ctext.org/zhuangzi, English translation: 'The Writings of Chuang Tzu', James Legge, 1891