The style of Zhuangzi Qiushui, what is the full text of Zhuangzi Qiushui?

Zhuangzi, Outer Chapters, Autumn Water, Chapter 4: All things are one, regardless of high and low.

Original text: When the autumn water arrives, hundreds of rivers irrigate the river; The stream is so big, and there is no debate between the two Zhuzhu cliffs.

So Yan Hebo was happy and took the beauty of the world as his own.

Go east along the river, and as for the North Sea, look east and see the water.

So Yan Hebo began to turn his face, looked at the ocean and sighed: "There is a wild saying: 'Hearing the Tao of a hundred, I think that I am not the one who is ruo.'"

I mean, too. And I have tasted the smell of Shao Zhongni, and the righteous who is light on Boyi, I have believed in the beginning, and now I see the difficulty of the son and the poor, and I am not the door of the son. I have long seen and smiled in the generous house.

Translation: The autumn flood rises with the season, and thousands of rivers flow into the Yellow River, and the direct water flows unimpeded, and even cattle and horses cannot be distinguished between the banks and the sandbar in the water.

Under these circumstances, Hebo was happy to be satisfied, believing that all the beauty of the world was gathered in his place.

He followed the current to the east, came to the north sea, and looked eastward, but could not see the end of the sea.

At this time, Hebo changed his original expression of contentment, and sighed in the face of the sea god: "There is a saying, 'When you hear many truths, you think that no one can compare with yourself', which is a person like me." Besides, I have heard that some people think that Confucius's knowledge is shallow and that Boyi's morality is insignificant, and I didn't believe it at first; Now I see the vastness of you, and if I had not come to you, it would have been dangerous, and I would have been forever ridiculed by the learned.

Qiushui is the book "Zhuangzi", which is the work of Zhuang Zhou and his later studies, and is one of the classics of Taoism. Another long passage in the Zhuangzi, which uses the first two characters as the title, focuses on how people should understand external objects.

The whole article is composed of two major parts. The first part is about the conversation between the sea god of the North Sea and the river god, and the questions and answers are completed in one go, forming the main body of this article. This long dialogue can be divided into seven parts according to the content of the questions and answers, and the first one is the first one, which writes that the river god is small but thinks it is big, and compares the sea god's big but thinks it is small, which illustrates the relativity of understanding things.

As for the second fragment, "how can we know the extent of heaven and earth and the vast domain", it is extremely difficult to know things and determine their size, which shows that cognition is often affected by the indefinite nature of things themselves and the infinity of things as a whole. The third fragment follows on from the previous dialogue, further illustrating that it is not easy to perceive things, often because "words" cannot be "discussed", and "meanings" cannot be "observed". To the "small big family" is the fourth fragment, starting from the relativity of things, and further pointing out that neither the big nor the small is absolute, and therefore should not be discerned in the end.

From the viewpoint of "all things are one" and "the Tao has no beginning", it is pointed out that people will do nothing when they recognize external objects, and can only wait for their "self-transformation". As for the sixth episode, through the conversation on why we should value the "Tao", it is pointed out that if we understand the "Tao", we can understand the truth of things and understand the law of change of things. The seventh fragment, that is, the last part of the conversation between the river god and the sea god, puts forward the idea of returning to the truth, that is, not destroying nature with man, and advancing the view of "self-transformation" one step further.

In autumn, the torrents come in according to the season, and the water of many large rivers flows into the Yellow River, and the river is wide and choppy, and even cattle and horses cannot be distinguished between the two banks and the sandbar in the water. So the river god rejoiced in himself, and thought that all the good things in the world were gathered in him. The river god followed the water to the east, came to the north sea of Shenshu Fan, and looked eastward, and could not see the end of the sea.

So the river god changed his previous complacent face, looked up at the sea god and sighed: "There is a saying that 'after hearing a hundred truths, you think that there is no one in the world who can compare with yourself', which is a person like me." And I had heard the words that some people thought that Confucius knew too little, and that the high righteousness of Boyi was not worth valuing, and at first I couldn't believe it; Now that I have seen with my own eyes that you are so vast and boundless, if it were not for the fact that I had come to your door, it would have been really dangerous, and I would have been laughed at forever by those who have been extremely cultivated. ”

Zhuangzi Qiushui original text

When the autumn water arrives, hundreds of rivers irrigate the river. The flow is so big, between the two Zhu cliffs, there are no cattle and horses. So, Hebo was happy and happy, and he took the beauty of the world as his own. Go east with the current, as far as the North Sea. Look to the east, but not the water.

So, Hebo began to turn his face, looked at the ocean and sighed: "There is a wild saying: 'Hear the Tao of a hundred, think that Mo has been ruo', I also say."

And I have tasted the smell of Shao Zhongni, and the righteous who is light on Boyi, I have believed in the beginning, and now I see the difficulty of the son and the poor, and I am not the door of the son. I have long seen and smiled in the generous house. ”

Translation of Zhuangzi Qiushui:

In autumn, the torrents come in according to the season, and the water of many large rivers flows into the Yellow River, and the river is wide and turbulent, and even cattle and horses cannot be distinguished between the two banks and the sandbar in the water. So the river god rejoiced and thought that all the good things in the world were gathered in him. The river god followed the flow of water to the east, came to the north sea, and looked eastward, but could not see the end of the sea.

So the river god changed his previous complacent face, and he looked up at the sea god and sighed: "There is a saying that 'after hearing a hundred truths, you think that there is no one in the world who can compare with yourself', which is a person like me."

And I've heard that Kong Qiu knows too little and that Boyi's high righteousness is not worth paying attention to'words, at first I couldn't believe it; Now that I have seen with my own eyes that you are so vast and boundless, if it were not for the fact that I had come to your door, it would have been really dangerous, and I would have been laughed at forever by those who have been extremely cultivated. ”

Appreciation of Zhuangzi's "Autumn Water":

Autumn Water is another long story in the Zhuangzi, which uses the first two words as the title of the article, and the center is to discuss how people should understand external objects. The full text of Song Ran can be divided into seven parts, and here is the first one, which writes that the river god is small but thinks he is big, and compares the sea god with a big but small one, which illustrates the relativity of knowing things. It also shows that human beings' understanding of themselves is seriously limited, and people should be aware of their own insignificance and the limitations of their understanding.

The main purpose of Zhuangzi Qiushui is to borrow Confucius and Boyi, who were very famous at that time, through the dialogue between the sea god and Hebo, to make people understand that they should never be complacent, complacent, or boastful, but should be humble and studious, constantly improve their own quality, and their contribution to mankind is self-evident. This is the spirit of the sea.

Theme: In the infinite universe, the understanding and role of any individual in the state are limited by subjective and objective conditions, so they are very limited. Objective Significance:

This principle of the Pure Meditation suggests that people should not be satisfied with their limited personal knowledge and experience, but should continue to learn, constantly broaden their horizons, and keep moving forward.