A universal guide for China studies

Chinese Literature - masters or philosophers

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Four Categories 四部 > Masters or Philosophers 子部Literature A to Z
Literature by time
Literature by theme
儒家 Rujia Confucian treatises
兵家 Bingjia Military treatises
法家 Fajia Legist or legalist treatises
農家 Nongjia Agricultural treatises
醫家 Yijia Medical treatises
天文算法 Tianwen suanfa Astronomical and mathematical treatises
術數 Shushu Divination books
藝術 Yishu Treatises on art
譜錄 Pulu Scientific treatises
雜家 Zajia Miscellaneous treatises
類書 Leishu Encyclopedias
小說家 Xiaoshuojia Novels and stories
釋家 Shijia Buddhists
道家 Daojia Daoists

Other representatives of the hundred schools:
墨家 Mojia Mohists
縱橫家 Zonghengjia Coalition persuaders: see Zhanguoce, Yanzi chunqiu
名家 Mingjia Sophists
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若人之為我友：內外進矣．而後眼 如耳，耳如鼻，鼻如口，無不同也．心凝形釋，骨肉都融；不覺形之所倚，足之所履，隨風東西，猶木 葉幹殼．竟不知風乘我邪？我乘風乎？今女居先生之門，曾未浹時，而懟憾者再三．女之片體將氣 所不受，汝之一節將地所不載．履虛乘風，其可幾乎？」
The Yellow Emperor
[Liezi said:] "Here, I will tell you what I learned my own Master. Three years after I began to serve the Master and befriend a certain man, my mind no longer dared to think of right and wrong, my mouth no longer dadred to speak of benefit and harm; and it was only then that I got as much as a glance the Master. After five years, my mind was again thnking of right and wrong, my mouth was again speaking of benefit and harm; and for the first time the Master's face relaxed in a smile. After seven years, I thought of whatever came into my mind without any longer distinguishing between right and wrong, said whatever came into my mouth without any longer distinguishing between benefit and harm; and for the first time the Master pulled me over to sit with him on the same mat. After nine years, I thout without restraint of whatever came into my mind and said without restraint whatever came into my mouth without knowing whatever the right and wrong, benefit and harm, were mine or another's, without knowing that the Master was my teacher and the man I have mentioned was my friend. Only then, when I had come to the end of everything inside me and outside me, my eyes became like ears, my ears like my nose, my nose like my mouth; everything was the same. My mind completely concentrated and my body relaxed, bones and flesh fused completely, I did not notice what my body leaned against and my feet trod, I drifted with the wind East or West, like a leaf a tree or a dry husk, and never knew whether it was the wind that rode me or I that rode the wind."

５．湯問
造父之師曰泰豆氏．造父之始從習御也，執禮甚卑，泰豆三年不告．造父執禮愈謹，乃告之曰：「古詩言：『良弓之子，必先為箕；良冶之子，必先為裘．』汝先觀吾趣．趣如吾，然後六轡可持，六馬可御．」造父曰 ：「唯命所從．」泰豆乃立木為塗，僅可容足；計步而置，履之而行．趣走往還，無跌失也．造父學之，三日盡其巧．泰豆歎曰：「子何其敏也？得之捷乎！凡所御者，亦如此也．曩汝之行，得之於足，應之於心．推於御也，齊輯乎轡銜之際，而急緩乎脣吻之和，正度乎胸臆之中，而執節乎掌握之間．內得於中心，而外合於馬志．得之於銜，應之於轡；得之於轡 ，應之於手；得之於手，應之於心．則不以目視，不以策驅；心閑體正，六轡不亂，而二十四蹄所投無差；