Jo of the North Sea said, “You can’t discuss the ocean with a well frog – he’s limited by the space he lives in. You can’t discuss ice with a summer insect — he’s bound to a single season. You can’t discuss the Way with a cramped scholar — he’s shackled by his doctrines. Now you have come out beyond your banks and borders and have seen the great sea – so you realize your own pettiness. From now on it will be possible to talk to you about the Great Principle.
“Of all the waters of the world, none is as great as the sea. Ten thousand streams flow into it — I have never heard of a time when they stopped — and yet it is never full. The water leaks away at Wei-lu — I have never heard of a time when it didn’t — and yet the sea is never empty. Spring or autumn, it never changes. Flood or drought, it takes no notice. It is so much greater than the streams of the Yangtze or the Yellow River that it is impossible to measure the difference. But I have never for this reason prided myself on it. I take my place with heaven and earth and receive breath from the yin and yang. I sit here between heaven and earth as a little stone or a little tree sits on a huge mountain. Since I can see my own smallness, what reason would I have to pride myself?
“Compare the area within the four seas with all that is between heaven and earth — is it not like one little anthill in a vast marsh? Compare the Middle Kingdom with the area within the four seas — is it not like one tiny grain in a great storehouse? When we refer to the things of creation, we speak of them as numbering ten thousand — and man is only one of them. We talk of the Nine Provinces where men are most numerous, and yet of the whole area where grain and foods are grown and where boats and carts pass back and forth, man occupies only one fraction. Compared to the ten thousand things, is he not like one little hair on the body of a horse? What the Five Emperors passed along, what the Three Kings fought over, what the benevolent man grieves about, what the responsible man labors over — all is no more than this! Po Yi gained a reputation by giving it up; Confucius passed himself off as learned because he talked about it. But in priding themselves in this way, were they not like you a moment ago priding yourself on your flood waters?”
“Well then,” said the Lord of the River, “if I recognize the hugeness of heaven and earth and the smallness of the tip of a hair, will that do?”
“No indeed!” said Jo of the North Sea. “There is no end to the weighing of things, no stop to time, no constancy to the division of lots, no fixed rule to beginning and end. Therefore great wisdom observes both far and near, and for that reason recognizes small without considering it paltry, recognizes large without considering it unwieldy, for it knows that there is no end to the weighing of things. It has a clear understanding of past and present, and for that reason it spends a long time without finding it tedious, a short time without fretting at its shortness, for it knows that time has no stop. It perceives the nature of fullness and emptiness, and for that reason it does not delight if it acquires something nor worry if it loses it, for it knows that there is no constancy to the division of lots. It comprehends the Level Road, and for that reason it does not rejoice in life nor look on death as a calamity, for it knows that no fixed rule can be assigned to beginning and end.
“Calculate what man knows and it cannot compare to what he does not know. Calculate the time he is alive and it cannot compare to the time before he was born. Yet man takes something so small and tries to exhaust the dimensions of something so large! Hence he is muddled and confused and can never get anywhere. Looking at it this way, how do we know that the tip of a hair can be singled out as the measure of the smallest thing possible? Or how do we know that heaven and earth can fully encompass the dimensions of the largest thing possible?”
Watson, B., 1964. Chuang tzu: Basic Writings, New York: Columbia University Press.