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Chinese Text Project
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Scope: Zhuangzi Request type: Paragraph
Condition 1: Contains text "frog" Matched:6.
Total 3 paragraphs. Page 1 of 1.

莊子 - Zhuangzi

[Warring States] 350 BC-250 BC
Books referencing 《莊子》 Library Resources
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[Also known as: 《南華真經》]

外篇 - Outer Chapters

English translation: James Legge [?] Library Resources

秋水 - The Floods of Autumn

English translation: James Legge [?]
Books referencing 《秋水》 Library Resources
2 秋水:
The Floods of Autumn:...:
Ruo, (the Spirit-lord) of the Northern Sea, said, 'A frog in a well cannot be talked with about the sea - he is confined to the limits of his hole. An insect of the summer cannot be talked with about ice - it knows nothing beyond its own season. A scholar of limited views cannot be talked with about the Dao - he is bound by the teaching (which he has received). Now you have come forth from between your banks, and beheld the great sea. You have come to know your own ignorance and inferiority, and are in the way of being fitted to be talked with about great principles. Of all the waters under heaven there are none so great as the sea. A myriad streams flow into it without ceasing, and yet it is not filled; and afterwards it discharges them (also) without ceasing, and yet it is not emptied. In spring and in autumn it undergoes no change; it takes no notice of floods or of drought. Its superiority over such streams even as the Jiang and the He cannot be told by measures or numbers; and that I have never, notwithstanding this, made much of myself, is because I compare my own bodily form with (the greatness of) heaven and earth, and (remember that) I have received my breath from the Yin and Yang. Between heaven and earth I am but as a small stone or a small tree on a great hill. So long as I see myself to be thus small, how should I make much of myself? I estimate all within the four seas, compared with the space between heaven and earth, to be not so large as that occupied by a pile of stones in a large marsh! I estimate our Middle States, compared with the space between the four seas, to be smaller than a single little grain of rice in a great granary! When we would set forth the number of things (in existence), we speak of them as myriads; and man is only one of them. Men occupy all the nine provinces; but of all whose life is maintained by grain-food, wherever boats and carriages reach, men form only one portion. Thus compared with the myriads of things, they are not equal to a single fine hair on the body of a horse. Within this range are comprehended all (the territories) which the five Dis received in succession from one another; all which the royal founders of the three dynasties contended for; all which excited the anxiety of Benevolent men; and all which men in office have toiled for. Bo-yi was accounted famous for declining (to share in its government), and Zhongni was accounted great because of the lessons which he addressed to it. They acted as they did, making much of themselves - therein like you who a little time ago did so of yourself because of your (volume of) water!'

10 秋水:
The Floods of Autumn:...:
Gong-sun Long asked Mou of Wei, saying, 'When I was young, I learned the teachings of the former kings; and when I was grown up, I became proficient in the practice of benevolence and righteousness. I brought together the views that agreed and disagreed; I considered the questions about hardness and whiteness; I set forth what was to be affirmed and what was not, and what was allowable and what was not; I studied painfully the various schools of thought, and made myself master of the reasonings of all their masters. I thought that I had reached a good understanding of every subject; but now that I have heard the words of Zhuangzi, they throw me into a flutter of surprise. I do not know whether it be that I do not come up to him in the power of discussion, or that my knowledge is not equal to his. But now I do not feel able to open my mouth, and venture to ask you what course I should pursue.'
Gong-sun Mou leant forward on his stool, drew a long breath, looked up to heaven, smiled, and said, 'Have you not heard of the frog of the dilapidated well, and how it said to the turtle of the Eastern Sea, "How I enjoy myself? I leap upon the parapet of this well. I enter, and having by means of the projections formed by the fragments of the broken tiles of the lining proceeded to the water, I draw my legs together, keep my chin up, (and strike out). When I have got to the mud, I dive till my feet are lost in it. Then turning round, I see that of the shrimps, crabs, and tadpoles there is not one that can do like me. Moreover, when one has entire command of all the water in the gully, and hesitates to go forward, it is the greatest pleasure to enjoy one's self here in this dilapidated well - why do not you, Master, often come and enter, and see it for yourself?" The turtle of the Eastern Sea (was then proceeding to go forward), but before he had put in his left foot, he found his right knee caught and held fast. On this he hesitated, drew back, and told (the frog) all about the sea, saying, "A distance of a thousand li is not sufficient to express its extent, nor would (a line of) eight thousand cubits be equal to sound its depth. In the time of Yu, for nine years out of ten the flooded land (all drained into it), and its water was not sensibly increased; and in the time of Thang for seven years out of eight there was a drought, but the rocks on the shore (saw) no diminution of the water because of it. Thus it is that no change is produced in its waters by any cause operating for a short time or a long, and that they do not advance nor recede for any addition or subtraction, whether great or small; and this is the great pleasure afforded by the Eastern Sea." When the frog of the dilapidated well heard this, he was amazed and terror-struck, and lost himself in surprise.
And moreover, when you, who have not wisdom enough to know where the discussions about what is right and what is wrong should end, still desire to see through the words of Zhuangzi, that is like employing a mosquito to carry a mountain on its back, or a millipede to gallop as fast as the Ho runs - tasks to which both the insects are sure to be unequal. Still further, when you, who have not wisdom enough to know the words employed in discussing very mysterious subjects, yet hasten to show your sharpness of speech on any occasion that may occur, is not this being like the frog of the dilapidated well?
And that (Zhuangzi) now plants his foot on the Yellow Springs (below the earth), and anon rises to the height of the Empyrean. Without any regard to south and north, with freedom he launches out in every direction, and is lost in the unfathomable. Without any regard to east and west, starting from what is abysmally obscure, he comes back to what is grandly intelligible. (All the while), you, Sir, in amazement, search for his views to examine them, and grope among them for matter for discussion - this is just like peeping at the heavens through a tube, or aiming at the earth with an awl; are not both the implements too small for the purpose? Go your ways, Sir.
And have you not heard of the young learners of Shou-ling, and how they did in Han-dan? Before they had acquired what they might have done in that capital, they had forgotten what they had learned to do in their old city, and were marched back to it on their hands and knees. If now you do not go away, you will forget your old acquirements, and fail in your profession.'
Gong-sun Long gaped on the speaker, and could not shut his mouth, and his tongue clave to its roof. He slank away and ran off.

至樂 - Perfect Enjoyment

English translation: James Legge [?]
Books referencing 《至樂》 Library Resources
7 至樂:
Perfect Enjoyment:
The seeds (of things) are multitudinous and minute. On the surface of the water they form a membranous texture. When they reach to where the land and water join they become the (lichens which we call the) clothes of frogs and oysters. Coming to life on mounds and heights, they become the plantain; and, receiving manure, appear as crows' feet. The roots of the crow's foot become grubs, and its leaves, butterflies. This butterfly, known by the name of xu, is changed into an insect, and comes to life under a furnace. Then it has the form of a moth, and is named the Qu-duo. The Qu-duo after a thousand days becomes a bird, called the gan-yu-gu. Its saliva becomes the si-mi, and this again the shi-xi (or pickle-eater). The yi-lu is produced from the pickle-eater; the huang-kuang from the jiu-you; the mou-rui from the fu-quan. The yang-xi uniting with a bamboo, which has long ceased to put forth sprouts, produces the qing-ning; the qing-ning, the panther; the panther, the horse; and the horse, the man. Man then again enters into the great Machinery (of Evolution), from which all things come forth (at birth), and which they enter at death.

Total 3 paragraphs. Page 1 of 1.