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There was a rich man in Song State. Because of the heavy rain, the wall fell down. His son said, "If you don't build it, there will be thieves." The old man next door said so. At dusk, the fruit dies and its wealth dies with it. His family knows his son very well, but they doubt his neighbor's father.

There was a rich man in the state of Song. One day, a heavy rain destroyed the wall. The rich man's son said that if the wall was not repaired, it would be stolen. An old man next door said the same thing to the rich. In the evening, the rich man lost his property. The rich man thought, my son is very clever, and the old man next door is a thief.

2. Laozi

Laozi begged Confucius.

3. "Time" means "season"

Boyi is well-known and well-known. He is the eldest son of Shang Dynasty. When Gu was alive, he wanted to make his third son Shu Qi his heir. After his death, Shu Qi will cede the throne to Boyi.

In "Autumn Water in Zhuangzi", we understand that "when autumn water comes, hundreds of rivers are full of rivers": "When autumn water comes, all rivers gather in the Yellow River." "River" refers to the ancient Yellow River. This makes people wonder, is the autumn water so turbulent? The rainy season in the Yellow River basin should also be summer, so why is it called "autumn water"? Zhuangzi lived in the Eastern Zhou Dynasty in the history of China, and the calendar of the Zhou Dynasty was called Zhou Li. In the division of seasons, the weekly calendar is different from the summer calendar. The autumn of the summer calendar is in the month of 7893, and the autumn of the week calendar is in the month of 5673. The autumn we are talking about today is similar to the summer calendar, but different from the weekly calendar. It's almost summer now, and it's autumn on the weekly calendar. From this, we can understand the meaning of turbulent autumn water.

Autumn Water is another long story in Zhuangzi. The first two words are titled, and the center is to discuss how people should know foreign things.

The whole article consists of two parts. The first part describes the dialogue between Poseidon and the river god in Beihai, which is the main part of this paper. This long dialogue can be divided into seven paragraphs according to the content of the question and answer. The first paragraph is "I don't want to surpass the water". I write about the river god, but I think it is very big, but compared with the sea god, I think it is very small, which shows the relative view of knowing things. "How do you know the domain of heaven and earth from poor to large" is the second fragment, which shows that it is extremely difficult to know things and judge their size, and that cognition is often affected by the uncertainty of things themselves and the infinity of things as a whole. Reaching the point of agreement is the third episode, followed by the previous dialogue, which further illustrates that it is not easy to understand things, often that words cannot be discussed and meaning cannot be observed. The fourth episode is "The Family of Size". Starting from the relativity of things, it is further pointed out that the big and the small are not absolute, so they should not be distinguished in the end. From the viewpoint of "everything comes together" and "Tao is endless", it is pointed out that people will do nothing when they recognize foreign things, and they can only wait for their "self-realization". The sixth episode is "Oppose the Important, Speak to the Extreme". By discussing why we should attach importance to "Tao", it is pointed out that only by knowing "Tao" can we be familiar with things and understand their changing laws. "Yes" is the seventh paragraph, that is, the last part of the dialogue between the river god and the sea god, which puts forward the idea of returning to nature, that is, not destroying nature by man, and further promoting the view of "self-transformation".

Six fables are written in the second half, each of which is self-contained and unrelated, and has no structural connection with the previous part of Poseidon's dialogue with the river god, which is of little help to the expression of the whole theme and appears detached.

This paper emphasizes the complexity of understanding things, that is, the relativity of things themselves and the variability of cognitive processes, and points out the difficulty of cognition and accurate judgment. However, the article overemphasizes the uncertain factors of things, fails to reveal the dialectical relationship between relativity and absoluteness in the process of cognition, and easily leads to agnosticism, so it can only adapt to things and return to inaction, which is of course negative.

original text

Autumn is coming (1), and all rivers are irrigated (2); Because of the size of the Jinghe River, there is no dispute between the two cliffs in Zhu Ya. So how happy Herb is to be complacent and take the beauty of the world for himself. Follow the current to the east. As for the North Sea, looking eastward, there is no end to the water. So Yan Hebo began to look at his face (7) and looked at the ocean and sighed (8): "There are words in the wild (9), and those who know everything (10) and think they are ignorant (1 1) are also called by me. And if I taste the taste of Zhong Ni and despise the meaning of Boyi (12), I will believe it; It's hard to be poor when I see my son today. If I don't go to my son's door, I will be in danger. My parents are laughing at Dafang (13). "

If Beihai says, "Well can't go with the sea (14), but stay in the void (15); Summer insects can't talk to ice, but stick to the time (16); Qu's family can't talk to Taoists (17), but can only be tied to religion. Looking at the sea from the cliff today, I know that I am ugly (18), and I will be able to have a heart-to-heart talk with Dali. The water in the world is bigger than the sea, and Wan Chuan belongs to it. I don't know when it will stop at no profit (19); I don't know when it will be gone. Spring is the same as autumn. We don't know about floods and droughts. The flow of this river cannot be measured (2 1). But I have never been self-sufficient (22), because I was born in heaven and earth and suffered from yin and yang (23). I am between heaven and earth, and Xiao Mu is among the mountains. I almost see less square inches, and I laugh at myself! Counting the four seas between heaven and earth is not as empty as osawa (24). Counting China (25) in the sea is not like counting rice (26) in a warehouse. Tens of thousands of things (27), people are at a loss; People die in Kyushu (28), grains are born, boats and cars are connected, where are people (29); This is more important than anything else, unlike the end of luxury goods lies in the horse (30)? The connection of the five emperors (3 1), the dispute between the three kings, the worries of benevolent people, the work of any scholar (32), that's all! Boyi Ci is famous for its name (33), and Zhong Ni Ci is rich and self-sufficient; Don't you want to compare water (34)? "

translate

In autumn and the season of mountain torrents, many rivers flow into the Yellow River. The river is so wide and turbulent that even cattle and horses can't tell the sandbars on both sides of the river from the water. So the river god gloated that all the beautiful things in the world were gathered here. The river god followed the current eastward to the North Sea. Looking east, he can't see the end of the sea. So he just changed his smug face, looked up at Poseidon and sighed: "As the saying goes,' After listening to hundreds of truths, you feel that no one in the world can match you', that is me. In addition, I also heard that Kong Qiu knew too little, and Boyi's lofty justice was not worthy of attention. At first, I couldn't believe it. Now I have seen with my own eyes how vast you are. If I hadn't come to the door, I would have been in danger, and I would always be laughed at by people with high cultivation. "

Poseidon said: "frogs in the well can't talk to them about the sea because they are limited by their living space;" Insects in summer are far from freezing to death, because they are limited by their survival time; Because of the shackles of upbringing, it is impossible to talk to them about the avenue of country songs. Now that you have come out of the river bank and seen the sea, you know your meanness and you can participate in talking about the avenue. There is nothing bigger than the ocean on the surface of the world. Thousands of rivers flow into the sea. I don't know when it will stop, and the sea will never flood. The tail at the bottom of the sea leaks seawater, I don't know when it will stop, but the seawater has never decreased; There is no change in spring and autumn, and floods and droughts are unconscious. This shows that the sea far exceeds the flow of rivers and cannot be calculated by quantity. But I have never been complacent, thinking that I inherited the body of heaven and earth and the qi of yin and yang. I exist between heaven and earth, just like a small stone in the mountain, a small piece of sawdust. Just when I thought my existence was really small, where would I think of my satisfaction and conceit? Think about it, the four seas exist between heaven and earth, just like Ozawa's tiny pores between stones. Think again, the land of the Central Plains exists in the four seas, isn't it like flour and rice and rice grains in a big granary? The number of things is ten thousand, and man is just one of all things; People gather in Kyushu, and the grain is long, and everyone is just one of many people; Compared with everything, isn't a person like a hair on a horse? What the five emperors succeeded, what the three kings fought for, what the benevolent people worried about and what the talented people planned were all in this tiny place! Boyi resigned himself to his fate and achieved great success, while Kong Qiu and Kan Kan talked about it and learned a lot, which is probably their complacency and pride; Isn't it like you are complacent when the river surges? "