A Happy Excursion
In the northern ocean there is a fish, called the kun, I do not know how many thousand li in size. This kun changes into a bird, called the peng. Its back is I do not know how many thousand li in breadth. When it is moved, it flies, its wings obscuring the sky like clouds. When on a voyage, this bird prepares to start for the Southern Ocean, the Celestial Lake. And in the Records of Marvels we read that when the peng flies southwards, the water is smitten for a space of three thousand li around, while the bird itlf mounts upon a great wind to a height of ninety thousand li, for a flight of six months' duration. There mounting aloft, the bird saw the moving white mists of spring, the dust-clouds, and the living things blowing their breaths among them. It wondered whether the blue of the sky was its real color, or only the result of distance without end, and saw that the things on earth appeared the same to it. If there is not sufficient depth, water will not float large ships. Upt a cupful into a hole in the yard, and a mustard-ed will be your boat. Try to float the cup, and it will be grounded, due to the disproportion between water and vesl. So with air. If there is not sufficient a depth, it cannot support large wings. And for this bird, a depth of ninety thousand li is necessary to bear it up. Then, gliding upon the wind, with nothing save the clear sky above, and no obstacles in the way, it starts upon its journey to the south. A cicada and a young dove laughed, saying, "Now,
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when I fly with all my might, 'tis as much as I can do to get from tree to tree. And sometimes I do not reach, but fall to the ground midway. What then can be the u of going up ninety thousand li to start for the south?" He who goes to the countryside taking three meals with him comes back with his stomach as full as when he started. But he who travels a hundred li must take ground rice enough for an overnight stay. And he who travels a thousand li must supply himlf with provisions for three months. Tho two little creatures, what should they know? Small knowledge has not the compass of great knowledge any more than a short year has the length of a long year. How can we tell that this is so? The fungus plant of a morning knows not the alternation of day and night. The cicada knows not the alternation of spring and autumn. Theirs are short years. But in the south of Chu there is a mingling (tree) who spring and autumn are each of five hundred years' duration. And in former days there was a large tree which had a spring and autumn each of eight thousand years. Yet, Peng Tsu is known for reaching a great age and is still, alas! an object of envy to all! It was on this very subject that the Emperor Tang spoke to Chi, as follows: "At the north of Chiungta, there is a Dark Sea, the Celestial Lake. In it there is a fish veral thousand li in breadth, and I know not how many in length. It is called the kun. There is also a bird, called the peng, with a back like Mount Tai, and wings like clouds across the sky. It soars up upon a whirlwind to a
苦恼
height of ninety thousand li, far above the region of the clouds, with only the clear sky above it. And then it directs its flight towards the Southern Ocean. "And a lake sparrow laughed, and said: Pray, what may that creature be going to do? I ri but a few yards in the air and ttle down again, after flying around among the reeds. That is as much as any one would want to fly. Now, wherever can this creature be going to?" Such, indeed, is the difference between small and great. Take, for instance, a man who creditably fills some small office, or who influence spreads over a village, or who character pleas a certain prince. His opinion of himlf will be much the same as that lake sparrow's. The philosopher Yung of Sung would laugh at such a one. If the whole world flattered him, he would not be affected thereby, nor if the whole world blamed him would he be dissuaded from what he was doing. For Yung can distinguish between esnce and superficialities, and understand what is true honor and shame. Such men are rare in their generation. But even he has not established himlf. Now Lieht could ride upon the wind. Sailing happily in the cool breeze, he would go on for fifteen days before his return. Among mortals who attain happiness, such a man is rare. Yet although Lieht could dispen with walking, he would still have to depend upon something. As for one who is charioted upon the eternal fitness of Heaven and Earth, driving before him the changing elements as his team to roam through the realms of the Infinite, upon what, then,
高考选专业would such a one have need to depend? Thus it is said, "The perfect man ignores lf; the divine man ignores achievement; the true Sage ignores reputation." The Emperor Yao wished to abdicate in favor of Hsu Yu, saying, "If, when the sun and moon are shining, the torch is still lighted, would it be not difficult for the latter to shine? If, when the rain has fallen, one should still continue to water the fields, would this not be a waste of labor?心流理论
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Now, if you would assume the reins of government, the empire would be well governed, and yet I am filling this office. I am conscious of my own deficiencies, and I beg to offer you the Empire." "You are ruling the Empire, and the Empire is already well ruled," replied Hsu Yu. "Why should I take your place? Should I do this for the sake of a name? A name is but the shadow of reality, and should I trouble mylf about the shadow? The tit, building its nest in the mighty forest, occupies but a single twig. The beaver slakes its thirst from the river, but drinks enough only to fill its belly. I would rather go back: I have no u for the empire! If the cook is unable to prepare the funeral sacrifices, the reprentative of the worshipped spirit and the officer of prayer may not step over the wines and meats and do it for him." Chien Wu said to Lien Shu, "I heard Chieh Yu talk on high and fine subjects endlessly. I was greatly startled at what he said, for his words emed interminable as the Milky Way, but they are quite detached from our common human experience." "What
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谁污染谁治理was it?" asked Lien Shu. "He declared," replied Chien Wu, "that on the Miao-ku-yi mountain there lives a divine one, who skin is white like ice or snow, who grace and elegance are like tho of a virgin, who eats no grain, but lives on air and dew, and who, riding on clouds with flying dragons for his team, roams beyond the limit's of the mortal regions. When his spirit gravitates, he can ward off corruption from all things, and bring good crops. That is why I call it nonn, and do not believe it." "Well," answered Lien Shu, "you don't ask a blind man's opinion of beautiful designs, nor do you invite a deaf man to a concert. And blindness and deafness are not physical only. There is blindness and deafness of the mind. His words are like the unspoiled virgin. The good influence of such a man with such a character fills all creation. Yet becau a paltry generation cries for reform, you would have him busy himlf about the details of an empire! "Objective existences cannot harm. In a flood which reached the sky, he would not be drowned. In a drought, though metals ran liquid and mountains were scorched up, he would not be hot. Out of his very dust and siftings you might fashion two such men as Yao and Shun. And you would have him occupy himlf with objectives!" A man of the Sung State carried some ceremonial caps to the Yueh tribes for sale. But the men of Yueh ud to cut off their hair and paint their bodies, so that they had no u for such things. The Emperor Yao ruled all under heaven and governed the affairs of the
