庄子·逍遥游（第六段）

Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail), and yet Rongzi of Song would have smiled and laughed at them. (This Rongzi), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course; so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position). There was Liezi, who rode on the wind and pursued his way, with an admirable indifference (to all external things), returning, however, after fifteen days, (to his place). In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait. But suppose one who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons), thus enjoying himself in the illimitable - what has he to wait for? Therefore it is said, 'The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame.'

Take, for instance, a man who creditably fills some small office, or whose influence spreads over a village, or whose character pleases a certain prince. His opinion of himself will be much the same as that lake sparrow's. The philosopher Yung of Sung would laugh at such a one. If the whole world flattered him, he would not be affected thereby, nor if the whole world blamed him would he be dissuaded from what he was doing. For Yung can distinguish between essence and superficialities, and understand what is true honor and shame. Such men are rare in their generation. But even he has not established himself. Now Liehtse could ride upon the wind. Sailing happily in the cool breeze, he would go on for fifteen days before his return. Among mortals who attain happiness, such a man is rare. Yet although Liehtse could dispense with walking, he would still have to depend upon something. As for one who is charioted upon the eternal fitness of Heaven and Earth, driving before him the changing elements as his team to roam through the realms of the Infinite, upon what, then, would such a one have need to depend? Thus it is said, "The perfect man ignores self; the divine man ignores achievement; the true Sage ignores reputation."

There are some men whose knowledge is sufficient for the duties of some office. There are some men whose conduct will secure unity in some district. There are some men whose virtue befits him for a ruler. There are some men whose ability wins credit in the country. In their opinion of themselves, they are just like what is mentioned above. Yet Sung Yung Tzu laughed at it. If the whole world should admire him, he would not be encouraged thereby, nor if the whole world should blame him would he thereby be discouraged. He held fast the difference between the internal and the external. He marked distinctly the boundary of honour and disgrace. This was the best of him. In the world, such a man is rare, yet there is still something which he did not establish. Lieh Tzu could ride upon the wind and pursue his way, in a refreshing and good manner, returning after fifteen days. Among those who attained happiness, such a man is rare. Yet, although he was able to dispense with walking, he still had to depend upon something. But suppose there is one who chariots on the normality of the universe, rides on the transformation of the six elements and thus makes excursion into the infinite, what has he to depend upon? Therefore, it is said that the perfect man has no self; the spiritual man has no achievement; the true sage has no name.

Therefore a man who has wisdom enough to fill one office effectively, good conduct enough to impress one community, virtue enough to please one ruler, or talent enough to be called into service in one state, has the same kind of self-pride as these little creatures. Song Rongzi would certainly burst out laughing at such a man. The whole world could praise Song Rongzi and it wouldn't make him exert himself; the whole world could condemn him and it wouldn't make him mope. He drew a clear line between the internal and the external and recognized the boundaries of true glory and disgrace. But that was all. As far as the world went, he didn't fret and worry, but there was still ground he left unturned. Liezi could ride the wind and go soaring around with cool and breezy skill, but after fifteen days he came back to earth. As far as the search for good fortune went, he didn't fret and worry. He escaped the trouble of walking, but he still had to depend on something to get around. If he had only mounted on the truth of Heaven and Earth, ridden the changes of the six breaths, and thus wandered through the boundless, then what would he have had to depend on? Therefore I say, the Perfect Man has no self; the Holy Man has no merit; the Sage has no fame.