在浩瀚的宇宙中，生命智慧如同璀璨的星辰，闪耀着独特的光芒。探寻生命奥秘，我们不仅要远离喧嚣的尘世，更要超脱纷争，与命运和谐相处。本文将带领您走进这一神秘而迷人的领域，共同揭开生命智慧的神秘面纱。

In the vast universe, life wisdom shines like brilliant stars, radiating unique light. To explore the mysteries of life, we must not only distance ourselves from the hustle and bustle of the world but also transcend disputes, living in harmony with fate. This article will take you into this mysterious and fascinating field, together unveiling the mysterious veil of life wisdom.

1. 庄子道：“倘若不能如愿，则大忧而惧，其对待生命的态度，岂不是很愚蠢？想那贪富者，辛苦劳作，积财很多而木能用尽，其养身之法是知外而不知内；想那求责者，夜以继日，思虑好坏，其养身之法是知疏而不知密。人之生也，与忧俱生，寿者昏昏，久忧不死，何苦呢？其养生之法是知远而不知近。”弟子道：“先生之意，是说富贵、长寿等都是外在的东西，都不足以真正地养生。对吧？”

1. Zhuangzi said, "If one cannot achieve one's desires, then one is greatly worried and afraid. Isn't the attitude towards life in this case very foolish? Think of those who are greedy for wealth, who toil and labor, accumulating a lot of wealth but never able to use it up; their method of taking care of their body is knowing the external but not the internal. Think of those who seek blame, who think about good and bad things night and day; their method of taking care of their body is knowing the superficial but not the profound. Life brings with it worries, and the long-lived are often confused and do not die despite enduring long-term worries. What is the point? Their method of taking care of their body is knowing the distant but not the near." The disciples said, "Sir, your meaning is that wealth, longevity, and so on are all external things, which are not enough to truly take care of one's health. Is that right?"

2. 另一方面，我又认为，以托尔斯泰的眼界之高、目光之远，他未必会把人类的所谓政治放在眼里。从根本上讲，托尔斯泰所关心的，应该是更广阔的精神与永恒。《战争与和平》里面，托尔斯泰曾不止一次地借皮埃尔、安德烈的大脑来探讨这个问题，探讨的最终结果，他没有告诉我们，这也正是其客观之处。他似乎希望我们去独立思考，并找出答案来。然而，人的思想是不同的，每个人都有自己的观点与见解，所以，凡是读过《战争与和平》的人，都在心里构造了一部属于自己的《战争与和平》。

2. On the other hand, I also believe that with the high perspective and far-sightedness of Tolstoy, he might not have paid much attention to what humans call politics. Fundamentally speaking, what Tolstoy should have been concerned with was a broader spirit and eternity. In "War and Peace," Tolstoy has explored this issue more than once through the minds of Pierre and Andrei, but he never revealed the ultimate conclusion to us, which is precisely the objective aspect of it. It seems that he hopes we will think independently and find the answers ourselves. However, people's thoughts are different, and everyone has their own views and insights. Therefore, everyone who has read "War and Peace" has constructed their own version of "War and Peace" in their hearts.

3. 不管怎么说，托尔斯泰都是一位伟大的人物，他的思想是很多人无法理解的，所以，我们没有资格站在这么一个伟人面前指手画脚。尽管他不抵抗，偏向农民，但这毕竟是他自己的个性，像很多其他人的个性一样，我们没有理由不尊重。而且，我更认为，正是因为这种独特的个性，托尔斯泰才成其为托尔斯泰，否则他只是一介庸夫罢了。

3. Regardless, Tolstoy is indeed a great figure, and his thoughts are beyond the comprehension of many. Therefore, we have no资格 to point fingers and make comments in front of such a great person. Although he did not resist and leaned towards the peasants, this was ultimately his own personality, just like the personalities of many others, and we have no reason not to respect it. Moreover, I believe that it is precisely because of this unique personality that Tolstoy became who he was, otherwise he would have been just an ordinary man.

4. 十二岁的时候我开始读它，到现在已经整整七年，我读了一遍又一遍，最终才发现，这本书是我永远也读不完的。

4. When I was twelve years old, I started to read it, and now it has been exactly seven years. I have read it over and over again, and only then did I realize that this book is one that I will never finish reading.

5. 弟子道：“我明白了。先生认为：至乐无乐，至誉无誉。”

5. The disciple said, "I understand. Master, you believe that the ultimate joy has no joy, and the ultimate praise has no praise."

6. 弟子不解，问道：“先生一向乐观大度，今日为何悲歌哀叹？”庄子道：“天下有至乐的国土吗？有可以养生全身的诀窍没有？身处当今乱世，干什么正当，不干什么无凶？住在哪儿为安，逃向哪儿无险？依就什么可靠，舍弃什么无忧？喜欢什么合理，厌恶什么无祸？”。弟子道：“天下人所尊崇的，是富贵、长寿、美丽；所喜好的，是身安、厚味、美色、美服、音乐；所鄙弃的，是贫贱、病夭、丑陋；所苦恼的，是身不得安逸、口不得厚昧、身不得美服、眼不得好色，耳不得好音乐。以上不就是常人的好恶避就、养生全身的道理吗？先生还有何高见？”

6. The disciple was puzzled and asked, "Master, you have always been optimistic and magnanimous, why are you singing sad songs today?" Zhuangzi replied, "Is there a land in the world where there is ultimate joy? Are there any secrets to maintaining health and preserving the body? In the chaotic world of today, what should one do that is proper, and what should one avoid that is not harmful? Where should one live to be safe, and where should one flee to be free from danger? What should one rely on, and what should one discard to be worry-free? What should one like that is reasonable, and what should one dislike that is free from祸?" The disciple said, "What people in the world admire is wealth, longevity, and beauty; what they like is comfort, delicious food, beautiful women, beautiful clothes, and music. What they disdain is poverty, illness, and ugliness; what they are troubled by is not being able to enjoy comfort, not being able to taste delicious food, not being able to wear beautiful clothes, not being able to see beautiful women, and not being able to hear good music. Isn't this the common sense of what people like, dislike, avoid, and preserve for their health and well-being? What higher insights do you have, Master?"

7. 弟子道：“先生的意思是说：人应象鹌鹤一样起居、以四海为家，居无常居，随遇而安；象鸟一样饮食：不择精粗，不挑肥瘦，随吃而饱；象飞鸟一样行走：自在逍遥，不留痕迹？”庄子微笑着点点头。

7. The disciple said, "Sir, your meaning is that people should live like the sandpiper, with their living and dwelling like the four seas, without a fixed abode, content with whatever comes their way; like birds in their diet, not choosing between fine and coarse, not picking fat and thin, satisfied with whatever they eat; and like flying birds in their movement, free and carefree, leaving no trace behind?" Zhuangzi smiled and nodded.

8. 半夜时，骷髅出现在庄子梦中，说道：“先生，刚才所问，好象辩士的口气。你所谈的那些情况，皆是生人之累，死后则无此烦累了。您想听听死之乐趣吗？”庄子答：“当然。”骷髅说：“死，无君于上，无臣于下，亦无四时之事。从容游佚，以天地为春秋。即使南面称王之乐，亦不能相比也。”庄子不信，问：“如果让阎王爷使你复生，还你骨肉肌肤，还你父母、妻子、乡亲、朋友，您愿意吗？”骷髅现出愁苦的样子，道：“吾安能弃南面王乐而复为人间之劳乎！”

8. In the middle of the night, a skeleton appeared in Zhuangzi's dream and said, "Sir, the question you asked just now seems like the tone of a sophist. The situations you mentioned are all the burdens of the living, but there are no such burdens after death. Would you like to hear about the joys of death?" Zhuangzi answered, "Of course." The skeleton said, "Death has no ruler above, no subject below, and no worries about the four seasons. One can freely roam and enjoy oneself, taking the heavens and earth as the seasons. Even the joy of being a king and facing south cannot compare." Zhuangzi was skeptical and asked, "If the King of Hell were to resurrect you, restore your bones and flesh, and return to you your parents, spouse, villagers, and friends, would you be willing?" The skeleton showed a look of distress and said, "How can I abandon the joy of being a king facing south and return to the toil of the human world!"

9. 弟子问：“您不知利害，那至人也不知利害吗？”庄子说：“至人可神了！大泽焚而不能热，河汉冻而不能寒，疾雷破山、飘风振海而不能。象这样的人，乘云气，骑日月，而游乎四海之外，对待生死尚且无动于衷，何况利害之端呢？”

9. The disciple asked, "If you, Master, do not know about benefits and harms, then do the immortals also not know about them?" Zhuangzi replied, "The immortals are truly divine! They are not affected by the intense heat of a vast lake burning, or the extreme cold of the Milky Way frozen. They are not daunted by lightning splitting mountains or fierce winds stirring the seas. Such individuals ride on clouds, gallop on the sun and the moon, and roam beyond the四海. To them, the concept of life and death is indifferent, let alone the trivial matters of benefits and harms."

10. 《庄子·秋水》载：惠施在梁国作了宰相，庄子想去见见这位好朋友。有人急忙报告惠子，道：“庄子来，是想取代您的相位哩。”惠子很慌恐，想阻止庄子，派人在国中搜了三日三夜。哪料庄子从容而来拜见他道：“南方有只鸟，其名为凤凰，您可听说过？这凤凰展翅而起。从南海飞向北海，非梧桐不栖，非练实不食；非醴泉不饮。这时，有只猫头鹰正津津有味地吃着一只腐烂的老鼠，恰好凤凰从头顶飞过。猫头鹰急忙护住腐鼠，仰头视之道：‘吓！’现在您也想用您的梁国来吓我吗？”

10. In the "Autumn River" chapter of Zhuangzi, it is recorded: While Hui Shi served as the Prime Minister in the State of Liang, Zhuangzi wanted to meet this good friend of his. Someone urgently reported to Hui Zi, saying, "Zhuangzi is coming, thinking to take your position as Prime Minister." Hui Zi was very afraid and wanted to stop Zhuangzi, so he sent people to search the country for three days and three nights. But unexpectedly, Zhuangzi calmly came to visit him and said, "There is a bird in the south, named Fenghuang. Have you ever heard of it? This Fenghuang spreads its wings and rises. It flies from the South Sea to the North Sea, and only perches on pine trees, only eats jade fruits, and only drinks sweet spring water. At this moment, there was an owl that was happily eating a decayed mouse. Just then, the Fenghuang flew over its head. The owl hurriedly protected the decayed mouse and looked up at it with a stern expression, saying, 'Shocking!' Now, do you also want to use your State of Liang to scare me?"

11. 庄子见了使者，听明来意，说道：“此事何难，竟值千金之赏？”坚辞不收千金，而偕使者一道去见太子，问太子道：“太子赐我庄周千金大礼，不知有何指教？”太子道：“闻先生神明，特奉上千金作为您的学生们一路上来的开销。先生不收下，我赵悝还敢说什么呢？”庄子说：“听说太子想要用我庄子的地方，是欲绝弃大王的癖好。倘若臣上劝大王而逆大王之意。则下有负太子，我也会受刑而死，要千金何用？假使臣既能上讨大王之欢心，下又使太子称心，我在赵国何求而不得呢？”

11. Zhuangzi met the messenger and upon understanding his purpose, said, "What is difficult about this matter, it's even worth a thousand ounces of gold?" He firmly declined to accept the thousand ounces of gold and accompanied the messenger to see the Crown Prince, asking, "The Crown Prince has bestowed upon me, Zhuang Zhou, a grand gift of a thousand ounces of gold. May I know what your instructions are?" The Crown Prince replied, "I have heard of your divine wisdom and have sent a thousand ounces of gold as expenses for your students on their journey. If you do not accept it, what can I, Zhao Kui, say?" Zhuangzi said, "I have heard that the Crown Prince desires to use me, Zhuangzi, to abandon the King's peculiar habits. If I, as a minister, persuade the King against his will, I will be at fault to the Crown Prince, and I will also face execution. What use is a thousand ounces of gold then? If I can both please the King above and satisfy the Crown Prince below, what else could I possibly seek in the state of Zhao?"

12. 弟子道：“生死之理，我何尚不明。只是我跟随您至今，受益匪浅，弟子却无以为报。想先生贫困一世，死后竟没什么陪葬。弟子所悲者，即为此也！”庄子坦然微笑，说道：“我以天地作棺椁，以日月为连壁，以星辰为珠宝，以万物作陪葬。我的葬具岂不很完备吗？还有比这更好更多的陪葬吗？”弟子道：“没有棺椁、我担心乌鸦、老鹰啄食先生。”庄子平静笑道：“在地上被乌鸦、老鹰吃掉，在地下被蝼蚁、老鼠吃掉二者有什么两样？夺乌鸦、老鹰之食而给

12. The disciple said, "The principle of life and death, how can I not understand it? But since I have been following you until now, I have benefited greatly, and I have nothing to repay you. I think, Master, you have lived a life of poverty, and after your death, there is nothing much to be buried with you. What I am sad about is this!" Zhuangzi smiled calmly and said, "I use the heavens and earth as my coffin and sarcophagus, the sun and moon as my connecting walls, the stars as my jewels, and all things as my burial goods. Are my burial utensils not complete enough? Is there anything better or more abundant than this?" The disciple said, "Without a coffin, I am worried that crows and eagles will peck at Master." Zhuangzi calmly smiled, "Is there any difference between being eaten by crows and eagles on the ground and being eaten by ants and rats underground? Taking away the food of crows and eagles and giving it to ants and rats...?"

13. 余华说：“不和任何人走近，孤独终老又何妨！我现在看到熟人亲戚都不想理，懒得来往演戏！

13. Yu Hua said, "Why not grow old alone without getting close to anyone? I now don't even want to interact with acquaintances and relatives; I'm too lazy to play the part of socializing!"

14. 《庄子·山木》载：一次，庄子身穿粗布补丁衣服，脚着草绳系住的破鞋，去拜访魏王。魏王见了他，说：“先生怎如此潦倒啊？”庄子纠正道：“是贫穷，不是潦倒。士有道德而不能体现，才是潦倒；衣破鞋烂，是贫穷，不是潦倒，此所谓生不逢时也！大王您难道没见过那腾跃的猿猴吗？如在高大的楠木、樟树上，它们则攀缘其枝而往来其上，逍遥自在，即使善射的后羿、蓬蒙再世，也无可奈何。可要是在荆棘丛中，它们则只能危行侧视，怵惧而过了，这并非其筋骨变得僵硬不柔灵了，乃是处势不便，未足以逞其能也，‘现在我处在昏君乱相之间而欲不潦倒，怎么可能呢？”

14. Zhuangzi's "Chapter on Mountain Trees" records: Once, Zhuangzi, wearing patched coarse cloth clothes and feet bound by a straw rope tied shoes, went to visit King Wei. Upon seeing him, King Wei said, "How dilapidated you are, Master!" Zhuangzi corrected, "It is poverty, not dilapidation. A scholar with moral qualities but unable to manifest them is dilapidated; clothes in tatters and shoes worn out are poverty, not dilapidation. This is what is meant by 'not being in the right time and place!' Have you not seen the leaping monkeys, Your Majesty? When they are on tall楠木 and 樟 trees, they climb their branches and come and go freely, carefree. Even if the excellent archer Hou Yi or Peng Meng were to come back to life, they could do nothing about it. But if they are in a thorny thicket, they can only move cautiously and sideways, trembling and passing through, not because their bones and sinews have become stiff and unyielding, but because the situation is unfavorable, not enough to show off their abilities. 'Now I am in the midst of a corrupt ruler and chaotic ministers and still want to avoid being dilapidated; how is that possible?'

15. 最好的活法，是把有限的能量聚焦在自己身上，做自己想做的事，见自己想见的人，看自己想看的风景，不跟任何人为难，不和任何事死磕，不跟自己的命运较劲。

15. The best way to live is to focus your limited energy on yourself, do what you want to do, see the people you want to see, view the scenery you want to see, not to cause trouble with anyone, not to stubbornly confront any matter, and not to struggle with your own destiny.

16. 三天后，庄子身穿儒服来见太子。太子便带他去见赵文王。文王长剑出鞘，白刃相待。庄子气宇轩昂，神色萧然。入殿门不趋，见大王不拜。大王道：“太子介绍您来，欲以什么教给寡人？”庄子道：“臣闻大王好剑，故特以剑术拜见大王。”王说：“您的剑术有何特长？”庄子说：“臣之利剑锋利无比，臣之剑技天下无双，十步杀一人，千里不留行。”文王听了，大为欣赏，赞道：“天下无敌矣！”道：“夫善舞剑者，示之以虚，开之以利，后之以发，先之以至。愿大王给机会，让我得以一试。”文王道：“先生且休息几天，在馆舍待命，等我安排好后，再请先生献技比剑。”于是，赵文王以比剑选择高手，连赛七天，死伤者六十余人，得

16. Three days later, Zhuangzi came to see the prince dressed in Confucian attire. The prince took him to meet King Zhao Wen. The king drew his long sword, facing Zhuangzi with a gleaming blade. Zhuangzi carried himself with great dignity, his expression serene. Entering the palace gate, he did not hasten; upon seeing the king, he did not kowtow. The king said, "The prince has introduced you to me, what do you wish to impart to me?" Zhuangzi replied, "I have heard that Your Majesty is fond of the sword, so I have come to present myself with the art of swordsmanship." The king asked, "What are the special qualities of your swordsmanship?" Zhuangzi said, "My sharp sword is unparalleled, my swordsmanship is unparalleled in the world, capable of killing a man in ten steps, leaving no trace in a thousand miles." Upon hearing this, the king was greatly impressed and praised, "You are unmatched in the world!" He said, "A master of the sword shows emptiness, opens with advantage, waits with patience, and attacks with decisiveness. I would like to give you an opportunity to test your skills." The king replied, "Mr. Zhuangzi, please rest for a few days and wait at the inn. Once I have made the necessary arrangements, I will invite you to demonstrate your skills and compete with the sword." So, King Zhao Wen chose the best swordsmen through swordsmanship competitions, which lasted for seven consecutive days, with over sixty casualties, and he obtained...

17. 文王接着问：“庶人之剑又如何？”庄子道：“庶人之剑，蓬头突鬓垂冠，浓眉长须者所持也。他们衣服前长后短，双目怒光闪闪，出语粗俗不堪，相击于大王之前，上斩脖颈，下刺肝肺。此庶人之比剑，无异于斗鸡，—旦不慎，命丧黄泉，于国事无补。今大王坐天子之位却好庶人之剑，臣窃为大王深感遗憾！”赵文王听了，马上起身牵庄子双手上殿。命厨师杀鸡宰羊，好酒好菜款待庄子。赵文王绕桌三圈。庄子见了，道：“大王且请安坐定气，臣剑事已奏完毕了。”文王坐下，沉思良久。

17. King Wen then asked, "What about the common people's sword?" Zhuangzi replied, "The common people's sword is held by those with wild hair, sticking out hair, and a crown hanging down. They wear clothes with long front and short back, their eyes shining with anger, speaking in coarse language. They fight in front of the king, cutting off necks above and piercing the liver and lungs below. This kind of sword fighting among the common people is no different from fighting chickens; once not careful, one's life is lost in the underworld, which does no good to the state. Now, Your Majesty sits on the throne and likes the common people's sword, and I, for my part, deeply regret it!" Upon hearing this, King Zhao immediately stood up and took Zhuangzi's hands to lead him up to the throne. He ordered the chefs to kill chickens and sheep, and to prepare fine wine and food to entertain Zhuangzi. King Zhao walked around the table three times. Seeing this, Zhuangzi said, "Your Majesty, please sit down and calm your breath; my matter of the sword has been presented." King Wen sat down and pondered for a long time.

18. 一天，庄子靠椅而坐，仰天而叹，沮丧得如失魂落魄一样。弟子侍立在旁，说：“先生为何嘘叹？人之形体真可以使如槁木，而心固可使如死灰吗？今之靠椅而坐者，不是昔之靠椅而坐者吗？”庄子道：“问得好。而今我丧失了自我，你可明白？”弟子道：“自我是什么？弟子愚钝，实不明白。”庄子道：“天下万物，都是彼此相对。故没有彼就没有此，没有你就没有我，这就是相反相成，可不知是谁使成这样的？是冥冥之中的道吗？道又是什么样子？骨骼、五腑六脏，遍存于一身，自我究是什么？我与谁亲近些呢？都喜欢它们，还是有所偏爱？如此，则百骨九窍、五腑六脏彼此有臣妾关系吗？如果皆是臣妾，这些臣妾之间到底是相互制约呢？或是轮流为君臣呢？难道其中真有主宰者吗？唉，人生一旦接受精气，成就形体，不知不觉中精力就耗尽了。天天与外物争斗摩擦，精神耗尽象马飞奔一样，而自己却不能制止，不亦太可悲了？终身忙碌而不见成功，颓然疲役而不知归宿，可不哀邪！虽说身体不死，有何益处？心神也随身体消亡，可不谓大哀乎！人之生时，本来就这样茫然吗？亦或只我独觉迷茫而别人都不迷茫吗？”

18. One day, Zhuangzi sat back on his chair, looked up to the sky, and sighed heavily, despondent as if he had lost his soul. His disciples stood beside him, saying, "Master, why are you sighing? Can a person's body truly become like withered wood, and can one's heart really become as cold as dead ashes? Today's people who sit on chairs are not the same as those who did it in the past, are they not?" Zhuangzi replied, "That's a good question. But now, I have lost myself. Can you understand that?" The disciple said, "What is the self? I am foolish and truly do not understand." Zhuangzi said, "In the world, all things are mutually relative. Therefore, without the other, there is no this; without you, there is no I. This is the interplay of opposites, but who knows who made it so? Is it the mysterious Tao? And what does the Tao look like? The skeleton, the five zang and six fu organs, are all present in one body. What is the self, after all? Am I closer to whom? Do I like them all, or do I have a preference? In this case, do the hundred bones and nine orifices, the five zang and six fu organs, have a relationship of slaves to their masters? If they are all slaves, do they制约 each other? Or do they alternate as rulers and subjects? Could there really be a ruler among them? Alas, once a person accepts the essence and spirit to form a body, their vitality is exhausted without their knowledge. Day after day, they struggle and rub against external things, their spirit exhausted like a galloping horse, yet they cannot stop it. Is it not too tragic? To be busy for a lifetime without seeing success, to be exhausted and tired without knowing where to go, is it not pitiful? Although the body does not die, what good is it? If the mind and spirit follow the body into oblivion, is it not a great sorrow? Is this the confusion at the moment of birth? Or is it only me who feels confused while others are not confused?"

19. 一天，庄子正在涡水垂钓。楚王委派的二位大夫前来聘请他道：“吾王久闻先生贤名，欲以国事相累。深望先生欣然出山，上以为君王分忧，下以为黎民谋福。”庄子持竿不顾，淡然说道；“我听说楚国有只神龟，被杀死时已三千岁了。楚王珍藏之以竹箱，覆之以锦缎，供奉在庙堂之上。请问二大夫，此龟是宁愿死后留骨而贵，还是宁愿生时在泥水中潜行曳尾呢？”二大夫道：“自然是愿活着在泥水中摇尾而行啦。”庄子说：“二位大夫请回去吧！我也愿在泥水中曳尾而行哩。”

19. One day, Zhuangzi was fishing by the Wuo River. Two officials sent by the King of Chu came to invite him, saying, "Your majesty has long heard of your esteemed name and wishes to entrust state affairs to you. We sincerely hope that you will joyfully come out of retirement, to ease the king's worries above and to seek the welfare of the people below." Zhuangzi held his fishing rod without looking up and calmly said, "I have heard that there is a divine turtle in Chu, which had already been three thousand years old when it was killed. The king treasured it in a bamboo box, covered it with brocade, and enshrined it in the temple. May I ask the two officials, would this turtle prefer to leave its bones behind and be honored after death, or to live in the mud and drag its tail through the water?" The two officials replied, "Of course, it would prefer to live and move through the mud with its tail dragging." Zhuangzi said, "Please, two officials, go back! I too would like to drag my tail through the mud and water."

20. 有人说，托尔斯泰写《战争与和平》的契机是为了探寻俄国社会的出路，我却始终觉得这种观点过于片面。我认为，一部真正伟大的小说，应该是包罗万象的，而不仅仅局限于一个小小的目的。从《战争与和平》里面，我们可以学到很多东西，包括哲学、历史学、政治学、经济学、军事学甚至宗教学等等，这一切综合起来，就构成了一个庞大的思想体系。这个体系既是主观的，同时又是客观的。说它主观，是因为他来源于托尔斯泰的思考与总结，很多地方都打上了“托氏烙印”；说它客观，则是因为他并不强加于人，而是对人产生潜移默化的影响，使人在“托化”的同时又逐渐凸显出自己的个性来。

20. Some say that the impetus for Tolstoy to write "War and Peace" was to explore the出路 of Russian society, but I always think this view is too one-sided. I believe that a truly great novel should be all-encompassing, not limited to a small purpose. From "War and Peace," we can learn a lot, including philosophy, history, politics, economics, military science, and even religion, etc. All these combined constitute a vast ideological system. This system is both subjective and objective. It is said to be subjective because it comes from Tolstoy's thinking and summary, with many places marked with the "Tolstoy stamp"; it is said to be objective because it does not impose on others, but has a subtle influence on people, making them "Tolstoyan" while gradually highlighting their own personality.

21. 绝大多数人都对自己的命运不满足，都想着逆风翻盘，逆天改命。然而，奋斗大半辈子之后，蓦然发现，绝大多数人都无法改变自己的命运，命运的力量非常强大，除非天时、地利、人和等综合因素的推动，否则，任何个人的力量都无法撼动分毫。

21. The vast majority of people are dissatisfied with their own destiny, all dreaming of turning the tables against the odds and altering their fate. However, after struggling for most of their lives, they suddenly realize that the vast majority of people cannot change their own destiny. The power of destiny is extremely strong, and unless propelled by a combination of factors such as favorable timing, geographical advantage, and harmonious human relations, the force of any individual is incapable of shaking it in the slightest.

22. 庄子道：“不可！任何物体，从度量上讲无法穷尽，从存在的时间上讲又无休无止；可以无限地分割下去，来无始，去无终。因此，大智大慧的人对待远近的看法是：小而不以为少，大而不以为多,知量上各无穷也。他博通古今：远古虽遥不可及，但不感困惑；近虽伸手可及，亦不踮脚去取，知时间上各无起止也。他知天道有盈虚消长、得失存亡，故得而不喜，失而不忧。他明白天道坦荡，故生而不悦，死而无憾，知终始之变化也。计人之所知的东西，远不如其所不知的东西多；其生之时，不如其未生之时长久。以其至小，求穷其至大之域，如此则迷乱而无所获世。由此观之，又怎能知道毫末就足以定为至小至细的界限呢？又怎能知道天地就足以穷尽至大之域呢？”

22. Zhuangzi said: "No! Any object, in terms of measurement, cannot be exhausted; in terms of the duration of existence, it is endless; it can be infinitely divided, with no beginning and no end. Therefore, the wise and the sagacious view the distant and the near as: not considering the small as insufficient, not considering the great as excessive, knowing that each is infinite in quantity. He is well-versed in the past and present: the ancient is distant but does not cause confusion; the near is within reach but he does not stretch out his foot to take it, knowing that time has no beginning or end. He knows that the Way of Heaven has its periods of abundance and depletion, growth and decline, gain and loss, survival and extinction, so he does not rejoice at gain nor grieve at loss. He understands that the Way of Heaven is open and vast, so he does not take joy in life nor regret death, knowing the changes of beginning and end. The things that people know are far fewer than the things they do not know; their time of life is not as long as their time of non-existence. Seeking to explore the infinitely small, in order to understand the infinitely great, leads to confusion and no gain. From this perspective, how can one know that the smallest and finest things are enough to define the limit of the smallest and finest? How can one know that the universe is enough to exhaust the limit of the infinitely great?"

23. 弟子问：“那物里物外，怎样来分别贵贱，怎样去区别小大？”庄子道：“站在道的立场去看，万物无责无贱；站在物的立场来看，自贵而相贱；以世俗的观点来看，贵贱不在自己本身，都以外在的荣辱毁誉作标准。以外在的差别去看，因其所大而大之，则万物莫不大；因其所小而小之，则万物莫不小。如果懂得天地如同株米，毫末如同丘山，则无所谓大小之别也。古时候诊尧、舜相禅让而称帝，但子之与燕王哈相禅让而亡国；商汤王、周武王相争而称帝，但白公争夺王位却自取灭亡。由此观之，争让之礼、尧梁之行，贵贱有时，不一定常贵常贱。大柱可以撞破城门却不能塞住洞口，用途不同也；骐骥一日奔驰千里，捕鼠不如狸猫，技能有别也；猫头鹰夜能抓蚤，明察毫末，但白天即使双目圆睁却不见丘山，性能有限也。帝王禅接有不同的方式，或同姓相传，或传给他姓；三代间继承的方式也不同，或父子相继，或兴兵讨伐。但如不合时宜，有背世俗。则称之为篡夫。如合其时，顺其俗，则称之为义士。可见贵贱有时，不由自主也。我说弟子，你怎能了解贵贱之门、小大之家？”

23. The disciple asked, "How can one distinguish between what is valuable and what is not, and how can one differentiate between the small and the great within and outside of things?" Zhuangzi replied, "From the perspective of the Tao, all things are neither valuable nor despicable; from the perspective of things themselves, they are valued or devalued by themselves; and from the perspective of the world's view, value and despicability do not lie within themselves, but are determined by external honors and slanders. When looking at differences from the outside, if one magnifies what is great, then all things seem great; if one minimizes what is small, then all things seem small. If one understands that the heavens and earth are like a single grain of millet, and the tip of a hair is like a mountain, then there is no distinction between the great and the small. In ancient times, Yao and Shun succeeded each other and became emperors, but you and King Han of Yan succeeded each other and lost your kingdom; King Tang of the Shang and King Wu of the Zhou contended and became emperors, but Bai Gong's struggle for the throne led to his own destruction. From this perspective, the etiquette of contention and yielding, and the conduct of Yao and Shun, are sometimes valuable and sometimes despicable; they are not always valuable or always despicable. A great pillar can break through city gates but cannot塞住洞口, its use is different; a noble steed can gallop a thousand miles in a day, but is no match for a cat in catching mice, their skills are different; an owl can catch lice at night and see the tip of a hair, but even with its eyes wide open during the day, it cannot see a mountain, its capabilities are limited. Emperors pass the throne in different ways, either within the same surname or to another surname; the methods of inheritance among the three dynasties are also different, either father and son succeed each other, or rise up with troops to attack. But if it goes against the times and is contrary to the world's customs, it is called a traitor. If it conforms to the times and follows the customs, it is called a righteous man. Thus, value and despicability are sometimes beyond one's control. I say to you, my disciple, how can you understand the gate of value and despicability, and the home of the small and the great?"

24. 另一故事讲的也是某个因拜见宋襄王，而被赏车十乘的人，驾着车在庄子面前炫耀。庄子对他说：“河边有户穷得靠编织苇席谋生的人家，其子潜入深渊，捞得千金之珠。其父见了。慌忙说：“快用石头砸了它吧！想那千金之珠，肯定在九重深渊的黑龙颔下。你能拿到它，一定是碰巧黑龙正在睡觉。假使黑龙醒了，你恐怕性命难保。而今宋国之深，非只九重之深渊也；宋王之猛，非只凶狠之黑龙也。你能得车，必是碰上他睡觉了；假使宋王醒来，你将粉身碎骨矣。”

24. Another story tells of a man who was rewarded with ten chariots for paying homage to King Song Xiang, and he paraded his chariots in front of Zhuangzi. Zhuangzi said to him, "There is a poor family by the river that makes a living by weaving reed mats. Their son dived into the deep abyss and fished out a pearl worth a thousand ounces. When the father saw it, he hurriedly said, 'Quickly smash it with a stone! Think of the pearl worth a thousand ounces, it must be under the jaw of the black dragon in the ninefold abyss. If you could get it, it must be because the black dragon was sleeping. If the black dragon wakes up, you might lose your life. Now the depth of the State of Song is not just the ninefold abyss; the ferocity of King Song is not just the ferocious black dragon. You were able to get the chariots because you happened to meet him when he was sleeping. If King Song wakes up, you will be crushed to pieces."

25. 这个世界上不仅亲戚关系，几乎所有的关系都靠不住。你落魄的时候，没人伸出援助之手，反而会对你冷嘲热讽，指桑骂槐，出言不逊。你成功的时候，没人会真心实意的为你庆贺，要么眼里燃烧着熊熊嫉妒之火，要么就来沾你的光，揩你的油，借你的钱，如果你回绝了他们，他们就会到处说你的坏话，背地里咒你倒霉。

25. In this world, almost all relationships, not just family ties, are unreliable. When you are down on your luck, no one will extend a helping hand to you; instead, they will mock and讽刺你，暗指你，言语粗俗无礼。When you achieve success, no one will sincerely celebrate with you; either they will burn with intense jealousy, or they will try to bask in your glory, take advantage of you, borrow your money. If you refuse them, they will spread malicious rumors about you, cursing you behind your back.

26. 结构安排方面，要处理好这样一部浩瀚的作品原本是非常困难的，托尔斯泰却能够凭借自己的艺术天才，在战争与和平之间穿来插去，井然有序，分毫不乱。而且，托尔斯泰似乎特别擅长描绘那种高难度的大场面，战争、舞会、宴席，他可以用极简短的话把每个人的性格及心理和盘托出，却从无顾此失彼杂乱无章的感觉，这是其他任何作家都望尘莫及的。

26. In terms of structural arrangement, it is extremely difficult to handle such an extensive work. However, Tolstoy, with his artistic genius, was able to navigate between war and peace in an orderly and seamless manner. Moreover, it seems that Tolstoy was particularly skilled at depicting high-difficulty grand scenes such as battles, balls, and banquets. He could succinctly reveal the personality and psychology of each character, without any sense of disarray or missing the mark, which is something that no other writer could match.

27. 弟子似有所悟：“先生是说：名可害生，追求美名并非养生之道？”

27. The disciple seemed to have a realization: "Sir, are you saying that fame can harm life, and pursuing a good reputation is not the way to maintain health?"

28. 如果命运给你足够的眷顾，比如天时、地利、人和，那你就青云直上，让自己的一生闪闪发光。如果命运一直都对你不怎么友好，就坦然接受自己平庸乃至贫穷的处境，穷快乐也是一种快乐，穷开心也是一种开心。

28. If fate bestows enough favor upon you, such as favorable timing, geographical advantages, and harmonious relationships, then you will rise to great heights and shine brightly throughout your life. If fate has always been somewhat unkind to you, then accept calmly your own mediocrity, and even poverty, in your situation. Happiness in poverty is also happiness, and joy in poverty is also joy.

29. 庄子未置可否，继续说：“今世俗之所作与所乐者，我也不知其乐果真是乐，果真不乐？我看世俗之所乐，不过是举世群起追赶时髦，蜂涌向前如被鞭之羊，洋洋自得而不知何求，都自以为乐，我也不知是否真乐。不过，我视无为恬淡方是真乐，而世俗却不以为然，以为是大苦。”

29. Zhuangzi did not express agreement or disagreement, and continued to say, "Nowadays, the things that the world is busy creating and enjoying, I am not sure if their enjoyment is truly joyous, or if it is truly not joyous. I see that what the world takes joy in is merely everyone racing after fashion, surging forward like sheep driven by a whip, proudly self-satisfied but unaware of what they seek, all thinking they are happy, yet I am unsure if this is truly joy. However, I believe that true joy lies in the tranquility of doing nothing, but the world does not agree with me, considering it to be a great suffering."

30. 弟子深感困惑苦恼，问：“那怎么对待是非问题呢？”庄子道：“事物皆有两面。从彼方面看，无不是彼，从此方面看，无不是此。自彼方看问题看不清楚，自此方看问题则很明白。故彼出于此，因彼而有此，彼此并生也。既然这样，那么方生方死，方死方生；方可方不可，方不可方可；因是因非，因非因是。因此圣人不拘泥于是非之途，而明照于天道。此亦彼也，彼亦此也。彼亦有一是非，此亦有一是非，果真有彼此吗？果真无彼此吗？如彼此俱空，是非两幻，彼此不对立而互为偶，则道存于其中了。这就叫道枢。执道枢而立于环中，以应无穷。是亦一无穷，非亦一无穷。以道言之，是无定是，非无定非。照之以自然之明，而不固执我见，则无是非之说也。天地一指也，万物一马也。可乎可，不可乎不可。道行之而成路，物称之而有名。物固有所然，物固有所可。无物不然，无物不可。因此，粗与细，丑与美，正与斜，道通为一。其分也，成也；其成也，毁也。凡物无成与毁，复通为一。唯有旷达者知通为一！”

30. The disciples felt confused and distressed, asking, "How should we deal with issues of right and wrong?" Zhuangzi replied, "All things have two sides. From one perspective, there is nothing that is not 'that'; from this perspective, there is nothing that is not 'this'. When viewed from that side, it is unclear; when viewed from this side, it is very clear. Therefore, what is 'that' arises from 'this', and because of 'that', 'this' exists, and they both arise simultaneously. Since this is the case, then there is life in the process of death, and death in the process of life; there is 'right' in the process of 'wrong', and 'wrong' in the process of 'right'. Therefore, the sage does not adhere to the path of right and wrong, but clearly illuminates the Way of heaven. This is also that, and that is also this. There is also right and wrong in that, and right and wrong in this. Do there truly exist 'this' and 'that'? Or do they truly not exist? If both 'this' and 'that' are empty, and right and wrong are both illusions, and they do not oppose each other but complement each other, then the Way exists within them. This is what is called the 'hinge of the Way'. Holding onto the hinge of the Way and standing in the center, one can respond to the infinite. Both 'right' and 'wrong' are infinite. In terms of the Way, there is no definitive 'right' or 'wrong', and no definitive 'wrong' or 'right'. Illuminated by the brightness of nature, and not stubbornly adhering to one's own views, there is no talk of right and wrong. The heavens and earth are one pointer, and all things are one horse. It is permissible to say 'yes' to what is permissible, and 'no' to what is impermissible. The Way is realized in action, and things are named by their characteristics. Things inherently have what is right and what is permissible. There is nothing that is not right, and nothing that is not permissible. Therefore, the coarse and the fine, the ugly and the beautiful, the upright and the crooked, are all unified by the Way. Their division is their formation; their formation is their destruction. All things have neither formation nor destruction, and they return to unity. Only the open-minded understand that they are unified!"

31. ​这个社会就算你的朋友千千万万，一场大病瞬间就能让你体会到心寒，什么是无人问津的日子，来到这个世界就是一个人，难道走了能有人陪伴吗？

31. Even in this society, with a thousand and ten friends, a serious illness can instantly make you feel the chill in your heart. What is it like to have days when no one cares? After coming into this world alone, does it make sense to have someone to accompany you when you leave?

32. 惠子仍愤愤不平，质问道：“生死之理又如何？”庄子说道：“察其生命之始，而本无生；不仅无生也，而本无形；不仅无形也，而本无气。阴阳交杂在冥茫之间，变而有气，气又变而有形，形又变而有生，今又变而为死。故人之生死变化，犹如春夏秋冬四时交替也。她虽死了，人仍安然睡在天地巨室之中，而我竟还悲哀地随而哭之，自以为是不通达命运的安排，故止哀而歌了。”

32. Huizi was still indignant and asked, "What about the principle of life and death?" Zhuangzi replied, "If you observe the beginning of life, it was originally without life; not only without life, but also without form; not only without form, but also without substance. The intermingling of yin and yang is in the midst of obscurity and confusion, changing into substance, substance changing into form, form changing into life, and now changing into death. Therefore, the changes of human life and death are like the alternation of the four seasons of spring, summer, autumn, and winter. Although she is dead, humans still peacefully sleep in the great room of the heavens and the earth, and yet I am still sorrowfully crying along with it, thinking that I do not understand the arrangement of fate. Therefore, I stopped my sorrow and sang."

33. 转眼又去数年，也到了庄子大限之日。弟子侍立床前，泣语道：“伟哉造化！又将把您变成什么呢？将送您到何处去呢？化您成鼠肝吗？化您成虫臂吗？”庄子道：“父母于子，令去东西南北，子唯命是从。阴阳于人，不啻于父母。它要我死而我不听，我则是仵逆不顺之人也，有什么可责怪它的呢？夭大块载我以形，劳我以生，逸我以老，息我以死，故善待吾生者，亦同样善待我死也。弟子该为我高兴才是啊！”

33. Years have passed in a flash, and it has come to the day of Zou Zi's end. His disciples stood by his bedside, weeping and speaking: "How wondrous the forces of nature! What will it transform you into? Where will it take you? Will it turn you into a mouse's liver? Will it turn you into an insect's wing?" Zou Zi replied, "Parents to their children, command them to go to the east, west, south, or north, and the children will follow their command. The yin and yang to humans are no less than parents. If it wishes me to die and I do not comply, then I am rebellious and disobedient. What can there be to blame it for? The vast cosmos has given me form, burdened me with life, relieved me with old age, and rested me with death. Therefore, one who treats life well also treats death well. You should be happy for me instead!"

34. 弟子又问：“先生说，以道观之。无贵无贱，无大无小。那么有没有一定的是非标准呢？也就是说，先生您知道万物有一个共同认可的真理吗？”庄子说：“我怎么知道？”“那您知道您所不知道的原因吗？”庄子说：“我怎么知道？”“那么万物就不可知了吗？”庄子说；“我怎么知道？即使如此，我不妨尝试着说说。怎么知道我所谓知不是不知呢？又怎么知道我所说的不知不是知呢？我且试着问你几个问题：人睡在湿地上则会腰痛，泥鳅会这样吗？人在树上则心惊胆战，猿猴会这样吗？这三者谁知真处？人喜欢吃蔬菜肉食，廖鹿吃草，蜈蚣爱吃蛇，猫头鹰嗜鼠，人、兽、虫、鸟这四者谁知真味？狙爱雌猿，糜爱与鹿交，鳅爱同鱼游。毛嫱、丽姬，人认为美；可鱼见之则深入于水，鸟见之则高飞于天，糜鹿见之则远逃于野，这四者谁知真正的美色？在我看来，仁义之端，是非之途，或对我有利，或对彼有害，利害各有其标准，我怎能搞清其中的区别？”

34. The disciple asked again, "Sir, as you said, when viewed from the perspective of the Tao, there is no distinction between the noble and the humble, the great and the small. Then, is there a certain standard for right and wrong? In other words, do you know if there is a universally recognized truth in all things?" Zhuangzi replied, "How could I know?" "Then, do you know the reason for what you do not know?" Zhuangzi said, "How could I know?" "So, are all things unknowable?" Zhuangzi said, "How could I know? Even so, I might as well try to talk about it. How do I know that what I call 'knowing' is not actually 'not knowing'? And how do I know that what I call 'not knowing' is not actually 'knowing'? Let me ask you a few questions: If a person sleeps on damp ground, they will have back pain; would a eel experience that? If a person is on a tree, they will be scared and trembling; would a monkey behave that way? Who among these knows the truth? People like to eat vegetables and meat; deer eat grass; centipedes love to eat snakes; owls are fond of mice. Who among humans, beasts, insects, and birds knows the true taste? Monkeys are attracted to female apes, deer are fond of mating with deer, and carp enjoy swimming together. Mao Qiang and Li Ji are considered beautiful by humans; however, fish see them and dive deep into the water, birds see them and fly high into the sky, deer see them and run far into the wild. Who among these knows the true beauty? In my view, the beginning of benevolence and righteousness, the path of right and wrong, may be beneficial to me or harmful to others, and each has its own standard. How can I discern the differences among them?"

35. 弟子道：“我明白了。先生您是说：大中有小，不要以大为大；小中有大，不要以小为小。”庄子道：“似不确切。不如说：大上有大，小下有小。大无穷，小亦无穷。”

35. The disciple said, "I understand. You mean: Within the great there is the small; do not take the great as the greatest; within the small there is the great; do not take the small as the smallest." Zhuangzi replied, "That seems imprecise. Rather, it should be said: Above the great there is greater, and below the small there is smaller. The great is limitless, and so is the small."

36. 不要和任何事情死磕，凡是让你觉得非常疲惫的事情，都是你不应该坚持做的事情，或者是需要放弃的事情。哪怕这个事情多么光荣，多么受人欢迎，能给你带来多么大的成就感和价值感。只要它让你觉得很憋屈，只要它剥夺了你的健康，只要它让你的心情不痛快，你都应该及时止损，果断放手。

36. Don't stubbornly persist in anything. Anything that makes you feel extremely exhausted is something you should not continue to do, or something you need to give up. No matter how glorious or popular the matter may be, or how much achievement and value it brings you, as long as it makes you feel oppressed, as long as it takes away your health, and as long as it upsets your mood, you should stop the loss in time and decisively let go.

37. 太子赵悝为此忧虑不已，召集左右大臣商量道：“如此下去，必将国破家亡，为别国所制。诸位大臣中，如有既能悦大王之意，又能止剑士相斗者？吾将赏赐千金。”左右异口同声说：”庄子可担此任。”太子问：“庄子是什么人？”一大臣答：“庄子是个隐士。其才足可经邦，其能足可纬国，其辩可以起死回生，其说可以惊天动地。如能请他前来，定能顺大王之意，又能救民于水火。”于是，太子便派使者带上千金去请庄子。

37. The Crown Prince Zhao Kui was worried about this and summoned his ministers to discuss the matter: "If this continues, our country will surely be destroyed and our family will fall, and we will be controlled by other countries. Among all the ministers, is there anyone who can both please the king and stop the剑士 from fighting, and I will reward him with a thousand ounces of gold?" The ministers spoke in unison: "Master Zhuangzi can take on this responsibility." The Crown Prince asked: "Who is Master Zhuangzi?" A minister answered: "Master Zhuangzi is a recluse. His talent is sufficient to govern the state, his abilities are sufficient to plan the country, his eloquence can bring the dead back to life, and his words can move mountains and shake the heavens. If we can invite him, he will definitely please the king and save the people from dire straits." Therefore, the Crown Prince sent an envoy with a thousand ounces of gold to invite Master Zhuangzi.

38. 一天，庄子偕弟子穿行在崇山峻岭之中。时值秋冬之际，万木凋零，枯草遍野，黄叶漫卷，乌鸦哀号。庄子破帽遮头，旧衣裹身，脚穿烂麻草鞋，踩着崎岖的山路，迎着萧瑟的秋风，望着惨淡的夕阳，不禁仰天长啸、放声高歌道：凤兮凤兮，何如德之衰也！

38. One day, Zhuangzi accompanied his disciples as they traveled through rugged mountains and steep cliffs. It was the time between autumn and winter, when all the trees were withered, the fields were covered with withered grass, yellow leaves fluttered in the wind, and crows cried in sorrow. Zhuangzi wore a tattered hat over his head, his body wrapped in old clothes, his feet in worn-out grass sandals, treading on the rough mountain path, facing the desolate autumn wind, gazing at the dimming sunset, and couldn't help but let out a long, loud shout to the sky and sing out loud: Oh, phoenix, oh phoenix, how has virtue declined so greatly!

39. 健健康康地活着，开开心心的过着，让每一个日子都问心无愧，称心如意。

39. Live healthily, enjoy yourself, and let every day be lived with a clear conscience and to your satisfaction.

40. 回到家不到一年，庄子的妻子就病死了。好朋友惠子前来吊唁，见庄子正盘腿坐地，鼓盆而歌。惠于责问道：“人家与你夫妻一场，为你生子、养老、持家。如今去世了，你不哭亦足矣，还鼓盆而歌，岂不太过份、太不近人情了吗？”庄子说：“不是这意思。她刚死时，我怎会独独不感悲伤呢？思前想后，我才发现自己仍是凡夫俗子，不明生死之理，不通天地之道。如此想来，也就不感悲伤了。”

40. Less than a year after returning home, Zhuangzi's wife passed away. His good friend, Hui Zi, came to pay his respects and saw Zhuangzi sitting cross-legged on the ground, beating a pot and singing. Hui Zi asked reproachfully, "You were married to each other, and she bore you children, took care of you in your old age, and managed the household. Now that she has passed away, it is enough that you do not cry. But you are beating a pot and singing, isn't that too excessive, too unfeeling?" Zhuangzi replied, "That's not what I mean. When she first died, how could I not feel sad? After thinking it over and over, I realized that I was still an ordinary person, not understanding the principles of life and death, nor the ways of heaven and earth. Thinking about it this way, I no longer felt sad."

41. 弟子问：“辩论可否确定是非？”庄子答道：“假使我与你辩论，你胜了我，你就果真是，我就一定非吗？我胜了你，我就一定是，你就一定非吗？我俩有一个是，有一个非吗？亦或都是，亦或都非吗？我与你无法判断，则人各执己见，有所不明也。那我们请谁来订正呢？请意见与你相同的人来裁判，既与你相同了，怎能判定呢？请意见与我相同的人来裁决，既与我相同了，怎能判决呢？请意见与我你都不同的人来裁决，既与你我都不同，又怎能断定你我究竟谁是谁非呢？请意见与你我都相同的人来裁决，既与你我都相同了，又怎能裁定？那么我与你与人都不能确定谁是谁非，再又靠谁来判定呢？”

41. The disciple asked, "Can a debate determine what is right and what is wrong?" Zhuangzi replied, "Suppose I debate with you, and you win, does that mean you are right and I am wrong? If I win, does that mean I am right and you are wrong? Is there one who is right and one who is wrong between us? Or could it be that both are right or both are wrong? Since I can't judge between us, people hold onto their own opinions, and there is confusion. Then, who should we ask to correct it? If we ask someone with the same opinion as you to judge, since they have the same opinion as you, how can they determine it? If we ask someone with the same opinion as me to decide, since they have the same opinion as me, how can they sentence it? If we ask someone with an opinion different from both of us to decide, since they differ from both of us, how can they determine who is right and who is wrong? If we ask someone with the same opinion as both of us to decide, since they have the same opinion as both of us, how can they arbitrate? Then, neither you nor I nor anyone else can determine who is right and who is wrong, so who else can we rely on to judge?"

42. 弟子似有所悟，道：“先生的意思是山外有山，天外有天吧？”庄子说：“有这方面的意思。”弟子问：“那么我以天地为大、以毫末为小，可以吗？”

42. The disciple seemed to have a revelation and said, "Sir, do you mean there are mountains beyond mountains and skies beyond skies?" Zhuangzi replied, "There is a sense of that." The disciple asked, "Then, can I consider the heavens and earth as great and the minutest hair as small?"

43. 赵文王问：“不知先生要持什么样的剑？长短何如？”庄子答：“臣持什么剑都可以。不过臣有三剑，专为大王所用。请允许我先言后试。”大王点头，道：“愿闻三剑究竟何样？”庄子道：“此三剑分别是：天子剑、诸侯剑、庶人剑。”大王好奇相问：“天子之剑何样？”庄子道：“天子之剑，以燕溪、石城为锋，齐国、泰山为愕，以晋、卫两国为背,以周、宋两国为首，以韩、魏两国为把，包以四夷，裹以四时、绕以勃海，系以恒山，制以五行，论以刑德，开以阴阳，持以春夏，行以秋冬。此剑直之无前，举之无上，按之无下，挥之无旁。上决浮云，下绝地维。此刻一出，匡正诸侯，威加四海，德服天下。此即我所谓天子剑也。”

43. King Zhao Wen asked, "I wonder, Sir, what kind of sword will you wield? How long and how short will it be?" Zhuangzi replied, "I can wield any sword. However, I have three swords, specially made for Your Majesty. Please allow me to speak first and then test them." The king nodded and said, "I would like to hear what the three swords are like." Zhuangzi said, "These three swords are: the Emperor's Sword, the Prince's Sword, and the Commoner's Sword." The king, curious, asked, "What does the Emperor's Sword look like?" Zhuangzi replied, "The Emperor's Sword is sharp with the Yanxi and Shicheng as its tip, the Qi and Mount Tai as its handle, with the states of Jin and Wei as its back, the states of Zhou and Song as its head, the states of Han and Wei as its grip, encircling the four barbarians, wrapping the four seasons, surrounding the Bohai Sea, tied with the Hengshan Mountains, controlled by the Five Elements, discussed in terms of law and virtue, opened by the Yin and Yang, held in spring and summer, and acted in autumn and winter. This sword is straight and has no equal, it can rise without a limit, descend without a bottom, and swing without a side. It can cut through the floating clouds above and the ground wire below. When this sword is revealed, it can correct the princes, impose its power over the seas, and win the hearts of the people. This is what I call the Emperor's Sword."

44. 寄蜉蝣于天地，渺沧海之一粟。哀吾生之须臾，羡长江之无穷。

44. Casting a mayfly into the boundless sky and the boundless sea, it is but a grain of sand in the vast ocean. I grieve for the fleeting moments of my life, and envy the endless flow of the Yangtze River.

45. ​所以还是要学会自己一个人！”

45. So, still, learn to be alone!"

46. 但是，没有必须要实现的梦想，没有一定要抵达的远方，即便这一辈子没有什么作为，一事无成，一筹莫展，一文不名，做一个平庸之辈，过一种井底之蛙的生活，何尝不是一种享受和自在？

46. However, without a necessary dream to pursue or a faraway destination to reach, even if one's entire life is devoid of achievements, has nothing to show for oneself, is at a loss, and has no wealth, isn't living as an ordinary person and leading a life like a frog in a well a kind of enjoyment and comfort?