Zhuangzi en Hindi

8/11/2019 Zhuangzi en Hindi

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ZHUANGZI


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The Old Master

Lao Tzu

Lao Tzu also known with names such as Lao-Dan, Laozi, Leizi is a sage and a philosopher who is believed to first

wrote of the 'Tao'. He is best known as the reputed author of the Tao Te Ching. SomeOther scholars feel that the

Tao Te Ching, is really poems written by several Taoists using the pen-name, Lao Tzu. There is also a close association

between Lao Tzu and the legendary Yellow Emperor, Huang-Di.

He is known as the Old Master and considered as the Pure One. He is also worshipped under the name "Supreme

Old Lord" and treated as a deity. Laozi was said to have emerged as a grown man with a full white beard and long

earlobes, both symbols of wisdom and long life.

According to legend Lao Tzu was keeper of the archives at the imperial court. When he was eighty years old he set

out for the western border of China, saddened and disillusioned that men were unwilling to follow the path to

natural goodness. At the border, a guard, Yin Xi (Yin Hsi), asked Lao Tzu to record his teachings before he left. He

then composed in 5,000 characters the Tao Te Ching (The Way and Its Power).

Lao Tzu taught that all straining, all striving are not only vain but counterproductive. One should endeavor to do

nothing . But what does this mean? It means not to literally do nothing, but to discern and follow the natural forces -

- to follow and shape the flow of events and not to pit oneself against the natural order of things. First and foremostto be spontaneous in ones actions. On the other hand they believed that by doing so one could ultimately harness

the powers of the universe. By 'doing nothing' one could 'accomplish everything.'


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Zhuang Zhou

Zhuang Zhou, often known as Zhuangzi("Master Zhuang") was a great sage who is supposed to be the writer of the

book Zhuangzi. The Zhuangziis named for and attributed to Master Zhuang. He is a philosopher who lived around

the 4th century BC during the Warring States period, a period corresponding to the summit of Chinese philosophy, the

Hundred Schools of Thought.

Zhuangzi, who was born around 369 BC in the state of Song, near the borders of modern Henan and Shandong

provinces, and died around 286 BC.

Almost nothing is concretely known of Zhuangzi's life. He is thought to have spent time in the southern state of Chu,

as well as in Linzi, the capital of the state of Qi. It is generally agreed that in the book Zhuangzi the first seven

chapters, the inner books, are for the most part from the hand of Zhuangzi himself, whereas the outer books(chapters 822) and the miscellany (chapters 2333) are believed to be the product of his later followers.

Zhuangzi appears as an unpredictable and eccentric sage who seems careless about personal comforts or public

esteem. His clothing is shoddy and patched, and his shoes have to be tied to his feet with string in order to keep them

from falling apart. Nevertheless, he does not consider himself to be miserable, only poor.

Potential officials throughout Chinese history drew on the authority of non-Confucian sages, especially Laozi and

Zhuangzi, to deny serving any ruler at any time. Zhuangzi, Laozi's most famous follower in traditional accounts, had a

great deal of influence on Chinese literati and culture.

Zhuangzi taught that enlightenment comes from the realization that everything is one and The Dao is limitless andwords cannot describe it. He said that words are like a fish net: once the meaning is caught, one should forget the

words, just as the net is only useful for catching the fish, but can be put aside once the fish has been caught. He

thought that the world is flux and we must learn to adapt.


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ConfuciusConfucius' family and personal name respectively was Kong Qiu(Kng Qi). His courtesy name was Zhong Ni

(Zhngn). In Chinese, he is most often known as Kong Zi(Kng Z, literally "Master Kong").Living in the State of Lu during the Spring and Autumn Period (770 BC - 476 BC), Confucius was a greateducationalist, ideologist and the founder of Confucianism and private schools in China. He was born on September,

8th, 551 BC in the state of Lu. He died in 479 BC aged 71-72 years also in the state of Lu.

His father died when he was young, and his mother brought him up under humble circumstances. Confucius founded a

school ofphilosophy called Confucianism, which stressed ethics in personal and political life and which contended for

acceptance during the era called the Hundred Schools of Philosophy in China that lasted between approximately 600and 300 BC.

Confucius saw himself not as a reformer or innovator but as a conservator and transmitter of traditional virtues. His

goal was to returnChina to the golden ages of antiquity, to the era of the legendary sage-kings Yao, Shun, and Yu,

and more recently to the era of the wise founders of the Zhou dynasty, Kings Wen and Wu, and the Dukeof Zhou.

The philosophy of Confucius emphasized personal and governmental morality, correctness of social relationships. Hesought government service, but with a mission, which was to reform morals and bring peace.

During his life Confucius decided to dedicate himself to serve his motherland. However, he only served thegovernment for four years. Although he contributed greatly to the development of the country and was promoted, dueto disagreements with the ruler his political career was ended. During the following fourteen years, he left his country

and traveled around other countries to present his ideas to different rulers. Finally, because his ideas were not adopted,he returned home, still not recognized by the king.

Because humans are social beings living in society, Confucius inculcated the following ideals of conduct. One was li,which indicated rites, ritual, or proper good conduct under all circumstances. Another was ren (jen), which demandedlove and benevolence toward all beings. They should be practiced together to achieve full meaning. Since the family is

the basic unit of society, Confucius also taught the virtue of Xiao (Hsiao), or filial piety, which is the honor and

respect that children owe their parents. Confucius expounded that there are five key relationships in life, as follows:between parents and children, husband and wife, elder and younger siblings, king and subjects, and friends andneighbors. Three of the five are within the family, because family is the microcosm of society, and it is in the familythat the young learn their first lessons.


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Confucius is traditionally credited with having authored or edited many of the Chinese classic texts including all of theFive Classics. He used most of his life to teach and help students solve problems. He himself studied hard and pursuedtruth, dreams and a perfect personality. He had integrity and was kind, humble, polite and faithful to his country andpeople. He loved education and students, and was tireless in teaching. He always treated his disciples equally. Duringhis life about 3,000 students studied under his guidance. Due to his great reputation, many students from othercountries like Qi, Chu, Wei and Jin came a long way to have him as their teacher. His students reached greatachievements. In virtues, Yan Yuan and Zhong Gong, were the prominent ones; in language study, Zai Wo and Zi

Gong were outstanding and in politics, Ran You and Zi Lu showed great talent. During the period of traveling in other

countries, he brought his disciples. All his disciples respected him as their father and compiled his famous sayings inthe book The Analects of Confucius.Most of his teachings were compiled in this book. In the Analects Confuciuspresents himself as a "transmitter who invented nothing".

One of his teachings is stated as conversation between him and his favorite discipline Zi-Gong:

"What you do not wish for yourself, do not do to others."

Zi Gong [a disciple] asked: "Is there any one word that could guide a person throughout life?"

The Master replied: "How about 'reciprocity'! Never impose on others what you would not choose for yourself."


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The Five Emperors

Huang Di (Yellow Emperor)

Of the Five Emperors, there wereHuangdi,Zhuan Xu, Yao, Shun, Yu. Known as theYellow Emperor,Huangdiwas the founding ruler and primordial ancestor of theancient Chinese. Before the Yellow Emperor, China was in chaos and the various

ruling lords brought death and destruction to the people. Raising an army, the YellowEmperor rode forth and broke the power of the lords and brought order to the realm.Having brought internal stability, the Yellow Emperor then sought to face externalchallenges. He fought a great battle against the barbarians to secure the Yellow riverregion for his people. Some legends also spoke of the YanEmperor who was subduedby the Yellow Emperor as another primordial ancestor of the Chinese people. TheYellow Emperor invented the bow and arrow, boats, carts, ceramics, writing, and silk(invented by his wife).

Zhuan XuOf his successor,Zhuan Xu, little can be said except that he invented the patriarchal family institution, forbade close-kin marriages, and passed the mantel of leadership to Yao.

Yao

Now on examining into the ancient Emperor, Yao, we must say that he wasvastly meritorious, reverential, and intelligent; his external accomplishments andinternal reflections were easy and unconstrained; he was sincerely respectful,and capable of yielding, while his fame extended to the four distant quarters,reaching to heaven above and the earth beneath.

He was able to display superior virtue, in order to bind closer the nine degrees ofkindred; the nine kindreds being rendered harmonious, he equalized andillumined the people of the Imperial domain; his own people having becomeintelligent, he harmonized the various states of the Empire, and the black-haired

people.

Yaoinvented the calendar and the rituals of the ancient Chinese. Knowing thathis own son was unworthy of leadership, Yao selected a virtuous and talentedcommon man to succeed himthis was Shun. Yao spent thirty years shapingShun into a worthy successor, entrusting him with many difficult political tasks.Finally Yao abdicated in his favor and Shun became emperor.


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Shun

Shun, a poor peasant, won merit by his filial piety shown in his devotion to hisblind father and evil stepmother. He married Yaosdaughters and succeeded

him. As a ruler he was known for promoting to positions of authority onlypeople of integrity and simple conductfair-minded, public spirited,compassionate, wise and harmonious people. Shun was noted for his self-control and moderation.

Concerning the selection of Shun by Yao the following tale is known:The Emperor (Yao) said, Oh! you, President of thefour eminences, I have nowbeen on the throne seventy years, and since you are able to follow out myregulations, I will resign my throne to you.

The President said, With my poor qualities, I should only disgrace the Imperialthrone. The Emperor replied, Bring to light those who are in brilliant stations,and set forth those of low rank. All the courtiers then address the Emperorsaying, There is a solitary individual, in a mean station, called Shunof Yu.

The Emperor said, Good! I have heard ofhim; but how are his qualities? The President said, He is a blind mans

son, his father is stupid, and his mother insincere, whileXiang(his brother) is overbearing; but he has been able toharmonize them by his filial piety, so that they have gradually advanced toward self-government and have not gone to

the extreme lengths of wickedness. The Emperor said, Had I not better take him on trial! I will marry my daughtersto this man, and thus observe his manner of acting with my two daughters.

Yao and Shun were greatly revered over the centuries. Unlike the others, they performed no miracles or amazing feats,but governed their people by virtue of their exemplary behavior. Both Yaoand Shunwere unable to prevent floods soShunappointed Yufor his merit shown in solving the floods.

YU

Yu, known as Yuthe Great, dredged canals to solve the flooding and these

became the rivers of north China. According to records, the legendaryengineer-emperor Yuthe Great was praised for having mastered the waters

and caused them to flow in great channels. He bored through mountains,turned rivers out of their courses, sank landscapes, and made fields rise abovethe floods. His success in solving the flooding problems was a result ofcumulative experience. His father was sentenced to death (some said turnedinto stone) for trying to staunch floods by building dams with raw materialsthat expanded when it got wet. Yulearnt from his father that the power ofnature could be diverted and not stopped. So he built great channels anddrains to allow the waters to flow forth without harming the people.

After controlling the floodwater, Yu organized people to develop agricultureby fully utilizing water and soil. He let his son teach people how to plant riceand other crops. In addition, fish, ducks, and geese were bred under theguidance of Yu.

Being devoted to solving the flood problems, Yu passed his own home severaltimes without pausing to greet his wife and newborn child that he had nevermet. Being successful in solving the floods, Shun appointed Yu as hissuccessor. Yu divided the realm into nine regions and gave each a bronze

vessel as a symbol of authority. When Yu passed away, the people ignored hischosen successor and appointed his son to lead them. Thus, Yu and his sonbecame the first two kings of the Xia dynasty and the system of successionthrough merit was broken.


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Land

Various States in the River Basins during the time period and distribution of land:Chu, Qi, Lu, Wu, Wei, Qin, Jin, Zhou, Zheng, Chen, Cai, Cao, Zheng, Song, Yan

Major States during 260 BC


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Rivers

Yellow River

In ancient times, it was believed that the Yellow River flowed from Heaven as

a continuation of the Milky Way.Historical documents from the Spring and Autumn period and Qin Dynasty

indicate that the Yellow River at that time flowed considerably north of its

present course.

The Yellow River is one of several rivers that are essential for China's very

existence. At the same time, however, it has been responsible for several deadly floods, including the only natural

disasters in recorded history that have killed more than a million people. The Yellow River has been considered a

blessing as well as a curse and has been nicknamed both "China's Pride" and Chinas Sorrow.The Yellow River is

called "the cradle of Chinese civilization", because its basin was the birthplace of ancient Chinese civilization, and it

was the most prosperous region in early Chinese history. However, frequent devastating floods and course changes

produced by the continual elevation of the river bed, sometimes above the level of its surrounding farm fields, hasalso earned it the unenviable names China's Sorrow and Scourge of the Sons of Han.

When the Yellow River flows clear.

The Yellow River running clear" was reported as a good omen during the reign of the Yongle Emperor, along with the

appearance of such auspicious legendary beasts as qilin(an African giraffe brought to China) and zouyu(not

positively identified) and other strange natural phenomena.

Yangtze River

The Yangtze Riveris also known in China as the Chang Jiang

or Yangzi, it is the longest river of China. The Yangtze river

plays a large role in the history, culture and economy of

China. For thousands of years, people have used the river for

water, irrigation, sanitation, transportation, industry,

boundary-marking and war. The Yangtze River is important to

the cultural origins of southern China. Human activity has

been verified in the area as far back as 27,000 years ago, and

by the 5th millennium BC, the lower Yangtze was a major

population center occupied by the Hemudu and Majiabang

cultures, both among the earliest cultivators of rice. The"Yue" people of the lower Yangtze possessed very different

traditionsblackening their teeth, cutting their hair short, tattooing their bodies, and living in small settlements

among bamboo grovesand were considered barbarous by the northerners.

From the Han Dynasty, the region of the Yangtze River became more and more important to China's economy. The

establishment of irrigation systems (the most famous one is Dujiangyan, northwest of Chengdu, built during the

Warring States period) made agriculture very stable and productive. By the Song dynasty, the area along the Yangtze

had become among the wealthiest and most developed parts of the country, especially in the lower reaches of the

river.

Historically, the Yangtze became the political boundary between north China and south China several times (see

History of China) because of the difficulty of crossing the river. This occurred notably during the Southern andNorthern Dynasties, and the Southern Song.


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Three Dynasties

Xia DynastyXia dynasty of China is the first dynasty to be described in ancient historical chronicles, the Xia Dynasty wasestablished by the legendary Yu the Great after Shun gave his throne to him, and was later defeated and replaced bythe Shang. Yu was successful in stopping the flooding and increased the produce from farming (since the floodsusually destroy the crops), the Xia tribes influence strengthened and Yu became the leader of the surrounding tribes.This succession of Yu as the king is the start of the Xia Dynasty. Soon before his death, instead of passing power tothe person deemed most capable to rule, Yu passed power to his son, Qi, setting the precedence for dynastic rule or theHereditary System. The Xia Dynasty began a period of family or clan control. Jie, the last ruler, was said to be acorrupt king. He was overthrown by Tang, the first king of the Shang dynasty.

Shang DynastyThe Shang Dynasty or Yin Dynasty was, according to traditional sources, the second Chinese dynasty, after the XiaDynasty. They ruled in the northeastern regions of the area known as "China proper", in the Yellow River valley.

According to Chinese tradition, the Shang dynasty was founded by a rebel king who overthrew the last Xia ruler in theBattle of Mingtiao. Shang Zhou, the last Shang king, committed suicide after his army was defeated by the Zhou

people. Legends say that his army betrayed him by joining the Zhou rebels in a decisive battle that took place.

Zhou DynastyZhou Dynasty followed the Shang Dynasty and was followed by the Qin Dynasty in China. The Zhou dynasty lastedlonger than any other dynasty in Chinese historythough the actual political and military control of China by thedynasty only lasted during the Western Zhou.During the Zhou Dynasty, the origins of native Chinese philosophy developed, its initial stages beginning in the 6thcentury BC. The greatest Chinese philosophers, those who made the greatest impact on later generations of Chinese,

were Confucius, founder of Confucianism, and Laozi, founder of Taoism. Other philosophers, theorists, and schools ofthought in this era were Mozi, founder of Mohism, Mencius, a famous Confucian who expanded upon Confucius'legacy, Shang Yang and Han Feizi, responsible for the development of ancient Chinese Legalism (the core philosophy

of the Qin Dynasty), and Xunzi, who was arguably the center of ancient Chinese intellectual life during his time, evenmore so than iconic intellectual figures such as Mencius.

Warring States PeriodWarring States Period also known as the Era of Warring States, covers the period from 475 BC to the unification ofChina under the Qin Dynasty in 221 BC. It is nominally considered to be the second part of the Eastern Zhou Dynasty,following the Spring and Autumn Period, although the Zhou Dynasty ended in 256 BC, 35 years earlier than the endof the Warring States period. During these periods, the Chinese sovereign (king of the Zhou Dynasty) was merely afigurehead.

Three Kingdoms PeriodJust as the name implies, the Three Kingdoms were made up of three kingdoms - the Kingdom of Wei, Kingdom ofShu and Kingdom of Wu. As a single dynasty, the Three Kingdoms Period originated in 220 AD when the Kingdom

of Wei replaced the Eastern Han Dynasty(25 AD-220 AD) and ended in 280 AD when the Kingdom of Wu was

defeated by the Court of Jin. It is considered to be a special historical period full of power struggles and sophisticated

military strategies.


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1: Free and Easy Wandering

In the northern ocean there is a fish, called the Kun, I do not know how many thousand li in size. This Kun changes

into a bird, called the peng. Its back is I do not know how many thousand li in breadth. When it is moved, it flies, its

wings obscuring the sky like clouds.

When on a voyage, this bird prepares to start for the Southern Ocean, the Celestial Lake. And in the Records of

Marvels we read that when the peng flies southwards, the water is smitten for a space of three thousand li around,

while the bird itself mounts upon a great wind to a height of ninety thousand li, for a flight of six months' duration.

There mounting aloft, the bird saw the moving white mists of spring, the dust-clouds, and the living things blowing

their breaths among them. It wondered whether the blue of the sky was its real color, or only the result of distance

without end, and saw that the things on earth appeared the same to it.

If there is not sufficient depth, water will not float large ships. Upset a cupful into a hole in the yard, and a mustard-

seed will be your boat. Try to float the cup, and it will be grounded, due to the disproportion between water and

vessel.

So with air. If there is not sufficient a depth, it cannot support large wings. And for this bird, a depth of ninety

thousand li is necessary to bear it up. Then, gliding upon the wind, with nothing save the clear sky above, and no

obstacles in the way, it starts upon its journey to the south.

A cicada and a young dove laughed, saying, "Now, when I fly with all my might, 'tis as much as I can do to get from

tree to tree. And sometimes I do not reach, but fall to the ground midway. What then can be the use of going up

ninety thousand li to start for the south?"

He who goes to the countryside taking three meals with him comes back with his stomach as full as when he started.

But he who travels a hundred li must take ground rice enough for an overnight stay. And he who travels a thousand li

must supply himself with provisions for three months.

Those two little creatures, what should they know?

Restricted knowledge isn't as good as expansive knowledge. Having few experiences isn't as good as having many

experiences. How do we know this is so? The fungus plant of a morning knows not the alternation of day and night.

The cicada knows not the alternation of spring and autumn. Theirs are short years. But in the south of Chu there is a

mingling (tree) whose spring and autumn are each of five hundred years' duration. And in former days there was a

large tree which had a spring and autumn each of eight thousand years. And Peng Zu (a legendary man who is said tohave lived for eight hundred years) even today is considered special for his long life. Everyone wants to match him -

doesn't that cause them much grief!

It was on this very subject that the Emperor Tang spoke to Chi(one of his wise ministers), as follows: "At the north of

Chiungta, there is a Dark Sea, the Celestial Lake. In it there is a fish several thousand li in breadth, and I know not

how many li in length. It is called the Kun. There is also a bird, called the peng, with a back like Mount Tai, and wings

like clouds across the sky. It soars up upon a whirlwind to a height of ninety thousand li, far above the region of the

clouds, with only the clear sky above it. And then it directs its flight towards the Southern Ocean.

"And a lake sparrow laughed, and said: Pray, what may that creature be going to do? I rise but a few yards in the air

and settle down again, after flying around among the reeds. That is as much as anyone would want to fly. Now,

wherever can this creature are going to?" Such, indeed, is the difference between small and great.


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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. Sung Jung-Tzu (a philosopher who taught simple living) would certainly

burst out laughing at such a man. The whole world could praise Sung Jung-Tzu and it wouldn't make him exert

himself; the whole world could condemn him and it wouldn't make him mope. He was comfortable with accepting

the difference between what was within him and how he was perceived from the outside. For Sung 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 Laozi 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. What if a person could ride on the course of the sky and the earth,

and manage the six disagreeable energies, traveling without becoming exhausted - that would show how awful it is

to have to depend on anything! Thus it is said, "The perfect man ignores self; the divine man ignores achievement;

the true Sage ignores reputation."

The Emperor Yao tried to give over the world to Xu Yu, saying:

"When the sun and moon come out, yet the light bulbs keep on burning, doesn't their brightness seem unnecessary!

When the rain starts pouring, and yet one keeps watering the plants, doesn't all that work just create a swamp! A

ruler can just stand aside when the whole world is peacefully governed. Since any opinions I come up with seem to

be coming from a statue, I don't even know what I'm doing here. Please take over the world."

"You are ruling the Empire, and the Empire is already well ruled," replied Xu Yu. "Why should I take your place?

Should I do this for the sake of a name? A name is but the shadow of reality, and should I trouble myself about the

shadow? The tit, building its nest in the mighty forest, occupies but a single twig. The beaver slakes its thirst from the

river, but drinks enough only to fill its belly. I would rather go back: I have no use for the empire! If a proper chef

isn't in charge of the kitchen, there'd only be a corpse left around to accept gratitude for the wine and preparedfood."

Jian Wu asked of Lian Shu:

"I heard Chieh Yu talk on high and fine subjects endlessly. I was greatly startled at what he said, for his words

seemed interminable as the Milky Way, but they are quite detached from our common human experience."

Lian Shu asked:

"What did he say?"

Wu replied:

"He said there's a holy man living in the Miao GU She Mountains. His skin is like ice and snow - as soft and tender as

a young maiden. He doesn't eat what others eat, but inhales the wind and drinks the dew. He rides on the clouds,

holding the reins of a flying dragon, and travels beyond the four seas. His spirit is so concentrated that he can keep

illness away from other creatures and make sure there's a rich harvest every year. I think he's nuts and don't believe

a word he says."

"You would!" said Lien Shu. "We can't expect a blind man to appreciate beautiful patterns or a deaf man to listen to

bells and drums. And blindness and deafness are not confined to the body alone - the understanding has them too,

as your words just now have shown. This man, with this virtue of his, is about to embrace the ten thousand thingsand roll them into one. Though the age calls for reform, why should he wear himself out over the affairs of the

world? There is nothing that can harm this man. Though flood waters pile up to the sky, he will not drown. Though a


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great drought melts metal and stone and scorches the earth and hills, he will not be burned. From his dust and

leavings alone you could mold a Yao or a Shun! Why should he consent to bother about mere things?"

A man of the Sung State carried some ceremonial caps to the Yueh tribes for sale. But the men of Yueh used to cut

off their hair and paint their bodies, so that they had no use for such things. The Emperor Yao ruled all under heaven

and governed the affairs of the entire country. After he paid a visit to the four sages of the Miao-ku-yi Mountain, he

felt on his return to his capital at Fenyang that the empire existed for him no more.

Hui Tzu said to Zhuangzi, "The king of Wei gave me some seeds of a huge gourd. I planted them, and when they grew

up, the fruit was big enough to hold five piculs. I tried using it for a water container, but it was so heavy I couldn't lift

it. I split it in half to make dippers, but they were so large and unwieldy that I couldn't dip them into anything. It's not

that the gourds weren't fantastically big - but I decided they were no use and so I smashed them to pieces."

"It was rather you did not know how to use large things," replied Zhuangzi. "There was a man of Sung who had a

recipe for salve for chapped hands, his family having been silk-washers for generations. A stranger who had heard of

it came and offered him a hundred ounces of silver for this recipe; whereupon he called together his clansmen and

said, 'We have never made much money by silk-washing. Now, we can sell the recipe for a hundred ounces in a

single day. Let the stranger have it.' "The stranger got the recipe, and went and had an interview with the Prince of

Wu. The Yueh State was in trouble, and the Prince of Wu sent a general to fight a naval battle with Yueh at the

beginning of winter. The latter was totally defeated, and the stranger was rewarded with a piece of the King's

territory. Thus, while the efficacy of the salve to cure chapped hands was in both cases the same, its applications

were different. Here, it secured a title; there, the people remained silk-washers.

"Now as to your five-bushel gourd, why did you not make a float of it, and float about over river and lake? And you

complain of its being too flat for holding things! I fear your mind is stuffy inside."

Hui Tzu said to Zhuangzi, "I have a large tree, called the ailanthus. Its trunk is so irregular and knotty that it cannot bemeasured out for planks; while its branches are so twisted that they cannot be cut out into discs or squares. It stands

by the roadside, but no carpenter will look at it. Your words are like that tree big and useless, of no concern to the

world."

"Have you never seen a wild cat," rejoined Zhuangzi, "crouching down in wait for its prey? Right and left and high

and low, it springs about, until it gets caught in a trap or dies in a snare. On the other hand, there is the yak with its

great huge body. It is big enough in all conscience, but it cannot catch mice. Now if you have a big tree and are at a

loss what to do with it, why not plant it in the Village of Nowhere, in the great wilds, where you might loiter idly by

its side, and lie down in blissful repose beneath its shade? There it would be safe from the ax and from all other

injury. For being of no use to others, it should be able to get some peace and quiet!"


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2. On Leveling All Things

Tsechi of Nankuo sat leaning on a low table. Gazing up to heaven, he sighed and looked as though he had lost his

mind.

Yencheng Tseyu, who was standing by him, exclaimed, "What are you thinking about that your body should become

thus like dead wood, your mind like burnt-out cinders? Surely the man now leaning on the table is not he who was

here just now."

"My friend," replied Tsechi, "your question is apposite. Today I have lost my Self... Do you understand? ... Perhaps

you only know the music of man, and not that of Earth. Or even if you have heard the music of Earth, perhaps you

have not heard the music of Heaven."

"Pray explain," said Tseyu.

"The breath of the earth," continued Tsechi "is called wind. At times, it is inactive. But when active, all crevices

resound to its blast. Have you never listened to its deafening roar?"Caves and dells of hill and forest, hollows in huge trees of many a span in girth some are like nostrils, and some

like mouths, and others like ears, beam-sockets, goblets, mortars, or like pools and puddles. And the wind goes

rushing through them, like swirling torrents or singing arrows, bellowing, sousing, trilling, wailing, roaring, purling,

whistling in front and echoing behind, now soft with the cool blow, now shrill with the whirlwind, until the tempest

is past and silence reigns supreme. Have you never witnessed how the trees and objects shake and quake, and twist

and twirl?"

"Well, then," inquired Tseyu, "since the music of Earth consists of hollows and apertures, and the music of man of

pipes and flutes, of what consists the music of Heaven?"

Tsechi replied "It blows on each of the thousands of things differently, but makes each of them follow their own

patterns. By themselves they all attain what's right for them, so is there anyone who'd really be able to enslave

them?

Great understanding is broad and unhurried; little understanding is cramped and busy. Great words are clear and

limpid; little words are shrill and quarrelsome.

When sleeping there's a connection with the spirit. When awake other shapes are revealed.

Connecting and meeting together, each day our hearts and minds compete. We may become apathetic, depressedand secretive. Small fears create worry and concern. Big fears create apathy and seclusion. They shoot out like

arrows from a crossbow, trying to take control of what they determine to be Right or Wrong. They kill as easily as

autumn turns to winter, using words that vanish in the course of a day. They indulge in their own motivated actions,

not being able to turn away from them. Their disgust closes in on them, and they use words that have become as

stagnant as sewer water. Nearly dead in their hearts, nothing can cause them to return to seeing the bright side of

things. All they experience is happiness/anger, sorrow/pleasure, worry/distress, adaptability/restrictions,

stress/laziness, and openness/pretense.

Enjoyment can arise from what was once empty, just like mushrooms can be produced by the vapors on the soil. Day

and night naturally follow each other, and no one knows how that happens.

Let it be! Let it be! [It is enough that] morning and evening we have them, and they are the means by which we live.

Without them we would not exist; without us they would have nothing to take hold of. This comes close to the

matter. But I do not know what makes them the way they are. It would seem as though they have some True


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Master, and yet I find no trace of him. He can act - that is certain. Yet I cannot see his form. He has identity but no

form.

The hundred joints, the nine openings, the six organs, all come together and exist here [as my body]. Which part of it

should I love best? Do you not cherish all equally, or have you a preference? Do these organs serve as servants of

someone else? Since servants cannot govern themselves, do they serve as master and servants by turn? Surely there

must be some True Lord among them. But whether I succeed in discovering his identity or not, it neither adds to nor

detracts from his Truth.

"But whether or not we ascertain what is the true nature of this soul, it matters but little to the soul itself. For once

coming into this material shape, it runs its course until it is exhausted. To be harassed by the wear and tear of life,

and to be driven along without possibility of arresting one's course is not this pitiful indeed? To labor without

ceasing all life, and then, without living to enjoy the fruit, worn out with labor, to depart, one knows not whither

is not this a just cause for grief?"

"Men say there is no death to what avail? The body decomposes, and the mind goes with it. Is this not a great

cause for sorrow? Can the world be so dull as not to see this? Or is it I alone who am dull and others not so?"

Now if we are to be guided by our prejudices, who shall be without a teacher? What need to make comparisons of

right and wrong with others? And if one is to follow one's own judgments according to his prejudices, even the fools

have them! But to form judgments of right and wrong without first having a mind at all is like saying, "I left for Yueh

today, and got there yesterday." Or, it is like assuming something which does not exist to exist. If you claim that

what doesn't exist exists, then even the holy sage Yu couldn't understand you, much less a person like me!

Words are not just wind. Words have something to say. But if what they have to say is not fixed, then do they really

say something? Or do they say nothing? People suppose that words are different from the peeps of baby birds, but is

there any difference, or isn't there?

How can Tao be obscured so that there should be a distinction of true and false? How can speech be so obscured

that there should be a distinction of right and wrong? Where can you go and find Tao not to exist? Where can you go

and find that words cannot be proved? Tao is obscured by our inadequate understanding, and words are obscured

by flowery expressions. Hence the affirmations and denials of the Confucian and Motsean schools, each denying

what the other affirms and affirming what the other denies. Each denying what the other affirms and affirming what

the other denies brings us only into confusion. Then the best thing to use is clarity.

Things are merely a That or a This. If you look at something as a That, it can't be seen clearly. If you have knowledge

of yourself, others can be understood.

Therefore, it's been said:

"That stems from This, and This is also on account of That." That and This make comparisons about life with their

own theories (There is nothing which is not this; there is nothing which is not that. What cannot be seen by what

(the other person) can be known by myself. Hence I say, this emanates from that; that also derives from this. This is

the theory of the interdependence of this and that (relativity of standards).

So.......

One may compare life to death; one may compare death to life;

One may compare what's suitable with what's not suitable; One may compare what's not suitable with what'ssuitable;

The reason there is Right is because there is Wrong,

The reason there is Wrong is because there is Right.


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Therefore, a wise person doesn't follow that course of reasoning, but reflects on what comes from the heavens,

using this reasoning:

This is also That. That is also This.

That has a set of Rights and a set of Wrongs. This has a set of Rights and a set of Wrongs.

Does that result in there still being a That and a This? Is the result that there is no longer a That and a This? When

That and This find nothing to keep them apart - that's referred to as the pivot of Dao(This also has its 'right' and

'wrong', and that also has its 'right' and 'wrong.' Does then the distinction between this and that really exist or not?

When this (subjective) and that (objective) are both without their correlates, that is the very 'Axis of Tao.)

Only when the pivot is in the middle of an unbroken ring can it respond endlessly. What's Right is part of the endless

circle. What's Wrong is part of the endless circle. That's why it's been said: "You really have to be sharp-sighted."

To use a finger as a representation to show what's a finger and what's not a finger, isn't as good as using something

that's not a finger as a representation of what's a finger and what's not a finger. To use a horse as a representation

to show what's a horse and what's not a horse, isn't as good as using something that's not a horse as a

representation of what's a horse and what's not a horse. Heaven and earth are fingers. The ten thousand things are

horses.

The possible is possible: the impossible is impossible. Tao operates, and the given results follow; things receive

names and are said to be what they are, things are so because they are called so. What makes them so? Making

them so makes them so. What makes them not so? Making them not so makes them not so. Things all must have

that which is so; Things are so by themselves and have possibilities by themselves. There is nothing which is not so

and there is nothing which may not become so.

For this reason, whether you point to a small shoot of grass or a great pillar, a leper or the beautiful Hsi-shih, things

ribald and shady or things grotesque and strange, the Way makes them all into one. Their dividedness is their

completeness; their completeness is their impairment. Nothing is either complete or impaired, but all are made intoone again.

Only the man of far reaching vision knows how to make them into one. So he has no use [for categories], but

relegates all to the constant. The constant is the useful; the useful is the passable; the passable is the successful; and

with success, all is accomplished. He relies upon this alone, relies upon it and does not know he is doing so. This is

called the Way.

But to wear out your brain trying to make things into one without realizing that they are all the same - this is called

"three in the morning." What do I mean by "three in the morning"? When the monkey trainer was handing out

acorns, he said, "You get three in the morning and four at night." This made all the monkeys furious. "Well, then," he

said, "you get four in the morning and three at night." The monkeys were all delighted. There was no change in the

reality behind the words, and yet the monkeys responded with joy and anger. Let them, if they want to. So the sage

harmonizes with both right and wrong and rests in Heaven the Equalizer. This is called walking two roads.

The understanding of the men of ancient times went a long way. How far did it go? To the point where some of them

believed that things have never existed - so far, to the end, where nothing can be added. Those at the next stage

thought that things exist but recognized no boundaries among them. Those at the next stage thought there were

boundaries but recognized no right and wrong. Because right and wrong appeared, then they really lost their way.

Losing their way, they began to cherish their own accomplishments. Could there really be any sense ofaccomplishment while one was so lost? Could there be no sense of accomplishment while one was so lost? Feeling a

sense of accomplishment while lost, clansman Chao (a famous musician) would play the lute. Not feeling a sense of

accomplishment while lost, clansman Chao wouldn't play the lute


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anything. These five are, as it were, round (mellow) with a strong bias towards squareness (sharpness). Therefore

that knowledge, which stops at what it does not know, is the highest knowledge.

Who knows the argument which can be argued without words, and the Tao which does not declare itself as Tao? He

who knows this may be said to enter the realm of the spirit. To be poured into without becoming full, and pour out

without becoming empty, without knowing how this is brought about this is the art of "Concealing the Light."

A long time ago, Yao asked some questions of Shun (his prime minister), saying:

"I want to attack the states of Zong, Kuai and Xu Ao. Even though I'm sitting here on a throne with so much power, I

still feel uncomfortable about it. What's causing me to feel this way?"

Shun replied:

"The rulers of those three states are still living among cottontails and mugwort (undeveloped states and thus easily

conquered). How could you not feel uncomfortable? A long time ago ten suns all came out at once. All living things

were exposed by that brightness, And how much greater is virtue than these suns!"

Nie Que (Cracked and Missing Teeth) asked of Wang Ni (Master of Bewilderment):

"Do you know of anything that everyone would agree is Right?"

Ni said:

"How would I know that!"

Ni Que said:

"Do you know what you don't know?"

Ni said:

"How would I know that!

Ni Que said:

"If that's true, then doesn't anyone know anything?"

Ni said:"How would I know that! Nevertheless, I will try to tell you. How can it be known that what I call knowing is not

really not knowing and that what I call not knowing is not really knowing? Now I would ask you this, If a man sleeps

in a damp place, he gets lumbago and dies. But how about an eel? And living up in a tree is precarious and trying to

the nerves. But how about monkeys? Of the man, the eel, and the monkey, whose habitat is the right one,

absolutely? Human beings feed on flesh, deer on grass, centipedes on little snakes, owls and crows on mice. Of these

four, whose is the right taste, absolutely? Monkey mates with the dog-headed female ape, the buck with the doe,

eels consort with fishes, while men admire Mao Chiang and Li Chi, at the sight of whom fishes plunge deep down in

the water, birds soar high in the air, and deer hurry away. Yet who shall say which is the correct standard of beauty?

In my opinion, the doctrines of humanity and justice and the paths of right and wrong are so confused that it is

impossible to know their contentions."

Ni Que said:

"If you don't know what's beneficial or harmful, then a fully achieved person wouldn't know what's beneficial or

harmful either!"

Wang Ni replied:"

A fully achieved person is like a spirit! The great marshes could be set on fire, but she wouldn't feel hot. The rivers in

China could all freeze over, but she wouldn't feel cold. Thunder could suddenly echo through the mountains, wind

could cause a tsunami in the ocean, but she wouldn't be startled. A person like that could ride through the sky on the

floating clouds, straddle the sun and moon, and travel beyond the four seas. Neither death nor life can cause

changes within her, and there's little reason for her to even consider benefit or harm."

Qu Que Zi (Mr. Startled Squawking Bird) asked of Chang Wu Zi (Mr. Full Grown Shade Tree):


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"I've heard my Master (Confucious) say that a wise person is considered to be someone who doesn't get involved in

a career. They don't strive for profit, don't look to avoid bankruptcy, don't find enjoyment in competition, and have

no reason to get involved in those things. There's no way to describe him, and any description of him is inadequate

since he travels outside the dust and dirt (troubles of everyday life). My Master thinks that's a pretty hasty and

impulsive way of looking at things, but I think it's the way of moving with mysterious Dao. How does it seem to you,

my friend?"

Chang Wu Zi said:

"Even the Yellow Emperor would be confused if he heard such words, so how could you expect Confucius to

understand them? What's more, you're too hasty in your own appraisal. You see an egg and demand a crowing cock,

see a crossbow pellet and demand a roast dove. I'm going to try speaking some reckless words and I want you to

listen to them recklessly. How will that be? "How does the Sage seat himself by the sun and moon, and hold the

universe in his grasp? He blends everything into one harmonious whole, rejecting the confusion of this and that.

Ordinary men strain and struggle; the sage is stupid and blockish. He takes part in ten thousand ages and achieves

simplicity in oneness. For him, all the ten thousand things are what they are, and thus they (The universe itself, too,

conserves and blends all in the same manner) enfold each other.

"How do I know that love of life is not a delusion after all? How do I know but that he who dreads death is not as a

child who has lost his way and does not know his way home?

Lady Li was the daughter of the border guard of Ai.21 When she was first taken captive and brought to the state of

Chin, she wept until her tears drenched the collar of her robe. But later, when she went to live in the palace of the

ruler, shared his couch with him, and ate the delicious meats of his table, she wondered why she had ever wept.

How do I know that the dead do not wonder why they ever longed for life?

"He who dreams of drinking wine may weep when morning comes; he who dreams of weeping may in the morning

go off to hunt. While he is dreaming he does not know it is a dream, and in his dream he may even try to interpret adream. Only after he wakes does he know it was a dream. And someday there will be a great awakening when we

know that this is all a great dream. Yet the stupid believe they are awake, busily and brightly assuming they

understand things, calling this man ruler, that one herdsman - how dense! Confucius and you are both dreaming!

And when I say you are dreaming, I am dreaming, too. As for what I've said, it could be called a flight of fancy. If in all

the generations to come we could meet up with someone who had such great wisdom that they knew how to

explain all this, it would be like dawn and sunset occurring at the same time.

"Suppose we have an argument with each other. If you beat me instead of me beating you, are you necessarily Right

and I'm Wrong? If I beat you instead of you beating me, am I necessarily Right and you're Wrong? Must one of us be

Right, and the other Wrong? Could both of us be Right, and both of us be Wrong? Since If you and I don't know the

answer, then other people are bound to be even more in the dark. Should we ask someone else to decide who's

Right? What if we ask someone who agrees with you? Since he already agrees with you, how can he make the

decision! What if we ask someone who agrees with me? Since he already agrees with me, how can he make the

decision! What if we ask someone who disagrees with both of us? Since he already disagrees with both of us, how

can he make the decision! What if we ask someone who agrees with both of us? Since he already agrees with both of

us, how can he make the decision! Since that's so, then you and I and others wouldn't be able to come to any

agreement. Do we depend on other people's opinions?

"Each changing tone of sound might be waiting for another sound to reverberate with, or it might not seem to bewaiting for anything, but they're harmonized within the scope of the heavens. In that way they spread out gracefully

then fade away after running their course. What's meant by being 'harmonized within the scope of the heavens?'

One could say: Right may not be Right; So may not be So. If Right was no different from Non-Right, then there'd be


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no reason for arguments about what was Right and what was Non-Right. If So was no different from Non-So, then

there'd be no reason for arguments about what was So and what was Non-So. Forget the passage of time; forget

righteousness. Vibrate with boundlessness. In that way totally dwell in boundlessness."

The Penumbra said to the Umbra, "At one moment you move: at another you are at rest. At one moment you sit

down: at another you get up. Why this instability of purpose?"

"Perhaps I depend," replied the Umbra, "upon something which causes me to do as I do; and perhaps that

something depends in turn upon something else which causes it to do as it does. Or perhaps my dependence is like

(the unconscious movements) of a snake's scales or of a cicada's wings. How can I tell why I do one thing, or why I do

not do another?" (Note: Penumbra: A space of partial illumination [as in an eclipse] between the perfect shadow on

all sides and the full light. The luminous outline around a shadow.)

A while ago I, Zhuangzi, dreamed I was a butterfly. Happily absorbed in being a butterfly, I was thrilled to fly around

and do what butterflies do. I didn't even know I was Zhuangzi. When I woke up, I suddenly found that I was Zhuangzi.

I didn't know if I was Zhuangzi dreaming I was a butterfly, or if I was a butterfly dreaming I was Zhuangzi. There must

be something that separates Zhuangzi from the butterfly. This is called the Transformation of Things.


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3. The Secret Of Caring For Life

YOUR LIFE HAS A LIMIT but knowledge has none. If you use what is limited to pursue what has no limit, you will be in

danger. If you understand this and still strive for knowledge, you will be in danger for certain! If you do good, stay

away from fame. If you do evil, stay away from punishments. Follow the middle; go by what is constant, and you can

stay in one piece, keep yourself alive, look after your parents, and live out your years.

Cook Ding was cutting up an ox for Lord Wen Hui (Kind Gentle Official). With his hands in place, his shoulders

hunched, his foot thrust forward, and his knee bent - every slice of meat fell in front of him as his knife seemed to

hum a melody. With a steady rhythm, it didn't miss a beat. It was equal to the dancing performed to the music of

"The Mulberry Grove," and as skillful as the musicians playing "The Jing Shou."

Lord Wen Hui said:

"Oh, excellent! How did you come up with such a perfect technique?"

Cook Ding set down his knife and replied:

I have always devoted myself to Tao, which is higher than mere skill. When I first began to cut up bullocks, I saw

before me whole bullocks. After three years' practice, I saw no more whole animals. Nowadays, I sense with my

spirit instead of looking with my eye. My brain knows when to stop and let my spirit take over. Following the natural

grain, noting the large gaps between the cartilage and observing the huge hollows - they already provide me with a

map. When I come upon places where muscle and bone connect, that's the only time I need to be forceful!

A good cook changes his knife every year because he cuts. An ordinary cook changes his knife every month because

he hacks. I've had my knife for nineteen years, and I've butchered over a thousand oxen. It's as sharp now as it was

when it was first honed. There are spaces between the joints, and the blade of the knife has really no thickness. If

you insert what has no thickness into such spaces, then there's plenty of room - more than enough for the blade to

play about it. That's why after nineteen years the blade of my knife is still as good as when it first came from the

grindstone."However, whenever I come to a complicated place, I size up the difficulties, tell myself to watch out and be careful,

keep my eyes on what I'm doing, work very slowly, and move the knife with the greatest subtlety, until - flop! the

whole thing comes apart like a clod of earth crumbling to the ground. I stand there holding the knife and look all

around me, completely satisfied and reluctant to move on, and then I wipe off the knife and put it away."

Lord Wen Hui said:

"Excellent! What I've gotten from your words is how to nourish life."

When Hsien, of the Kungwen family, beheld a certain official, he was horrified, and said, "Who is that man? How

came he to lose a leg? Is this the work of God, or of man?"

"Why, of course, it is the work of God, and not of man," was the reply. "God made this man one-legged. The

appearance of men is always balanced. From this it is clear that God and not man made him what he is."

A pheasant of the marshes may have to go ten steps to get a peck, a hundred to get a drink. Yet pheasants do not

want to be fed in a cage. For although they might have less worries, they would not like it.

When Lao Dan (Lao Zi) died, Qin Shi mourned for him by uttering three howls and leaving.

A disciple asked:

"Weren't you a friend of the Master?"

"Yes, I was."

"If that's so, then can you really be comfortable mourning in this way?"


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"Yes, I can. At first I thought of him as a man, but now I don't. When I went in to mourn, there were a lot of old

people crying - as though they were crying for the loss of their own children. A few of them cried as though they

were crying for the loss of their own mothers. When these people meet, they must have said words on the occasion

and shed tears without any intention. (To cry thus at one's death) is to evade the natural principles (of life and

death) and increase human attachments, forgetting the source from which we receive this life. The ancients called

this 'evading the retribution of Heaven.' When it was appropriate for him to come, the Master took that

opportunity. When it was appropriate for him to leave, the Master submitted. By peacefully accepting the

opportunity and later comfortably submitting, sorrow and happiness don't enter the picture. In ancient times this

was called dismissing the ruler from his earthly responsibilities."

If you keep pointing at stuff you'll become like firewood. The flame will keep burning you up and you won't know

when it'll stop.


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4. This Human World

Yan Hui (a disciple of Confucius) went to see Zhong Ni (Confucius) and asked his permission to take a hiatus.

"Where are you going?"

"To the state of Wei."

"What for?

Hui replied:

"The news reports that the prince of Wei is acting like a spoiled brat. He's taking advantage of his position and can't

see the mistakes he's making. He thinks nothing at all of his people dying, and their bodies litter the countryside like

weeds in a swamp. The people can't do anything about it. I remember something you once said, Master: 'If a country

is in order, leave it. If a country is in turmoil, go to it.' The doctor's offices are filled with sick people. If you can share

with me your thoughts about this, I'd like to come up with a way to reform all or at least some of what's going on

there."

Zhong Ni said:"you will probably go and get yourself executed, that's all. The Way doesn't want things mixed in with it. When it

becomes a mixture, it becomes many ways; with many ways, there is a lot of bustle; and where there is a lot of

bustle, there is trouble - trouble that has no remedy! The Perfect Man of ancient times made sure that he had it in

himself before he tried to give it to others. When you're not even sure what you've got in yourself, how do you have

time to bother about what some tyrant is doing?

In addition, do you know how virtue is wasted and how knowledge is expressed? Virtue is wasted on trying to

become famous, and knowledge is expressed in disputes. One who tries to become famous steps on others, and one

who wants to show off their knowledge uses it as a weapon in debates. Both of those are terrible methods, and

neither will get you anywhere.

Though your virtue may be great and your good faith unassailable, if you do not understand men's spirits, though

your fame may be wide and you do not strive with others, if you do not understand men's minds, but instead appear

before a tyrant and force him to listen to sermons on benevolence and righteousness, measures and standards - this

is simply using other men's bad points to parade your own excellence. You will be called a plaguer of others. He who

plagues others will be plagued in turn. You will probably be plagued by this man.

"Besides, the prince might not have any preference for those who are worthy, nor may he hate those who are

unworthy. What would be the use in asking him to change his ways? If you spend too much time pondering over

how to instruct him, the prince would inevitably take advantage of your lack of preparedness. Then your eyes wouldstart to burn, your expression would go dumb, your mouth would drop open, your shape would go limp, and your

mind for the time being would take in everything he said. This would be like using fire to fight fire or using water to

try to stop a flood. Then you'd just be increasing what was already there. Start out that way and it'd never end. On

the other hand, if you gave a hint that you didn't believe in the profound words he was saying, that would put you in

serious trouble, and you'd probably end up being killed right there in front of such a violent person!

"Keep in mind that Jie (a tyrant) killed Guan Long Feng (his minister), and Zhou (a tyrant) killed Prince Bi Gan (his

minister).Their victims were both men who cultivated themselves and cared for the good of the people, and thus

offended their superiors. Therefore, their superiors got rid of them, because of their goodness. This was the result of

their love for fame. "As for some other ancient rulers - Yao attacked the states of Cong, Zhi and Xu Ao; Yu attacked

You Hu. Those states were laid to waste, bodies were tortured and killed, their warfare continued, and yet there was

no end to their thirst for material gain. Haven't you heard of their obsession with fame and possessions? The desire


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to become rich and famous is something even a wise person couldn't overcome, much less you! Okay, since you

must have had something in mind to begin with, give me the gist of it."

Yan Hui said:

"What if I were to remain level-headed and open, devoting serious effort and being single-minded in my purpose?

How about that?

"Huh? What are you thinking? That man (the prince) creatively puts on a showy display of greatness, but you can't

be sure from all those theatrics what's really in his spirit. Ordinary people won't disobey him because he makes

mandates on their feelings and controls what's in their hearts. A person like that is gradually diminishing their own

virtue, while having a strong belief their virtue is great! He'll hold on to that belief and refuse to change, shutting

himself off from any advice coming from others while not finding anything to criticize within himself. How could he

find any use for you! Though he may make outward signs of agreement, inwardly he will not give it a thought! How

could such an approach succeed?"

"Why, then," (replied Yen Huei) "I can be inwardly straight, and outwardly yielding, I could keep centered within

myself, but be so adaptable on the outside that I'd appear to be like him. Keeping what I know to be right to myself, I

could follow on the tails of the actions of the heavens. Since I'd simply be following the actions of the heavens, I

know the emperor would look on me like a child of the heavens. Then how could my words be taken as seeking

approval from others or seeking their disapproval? Being this way, people would call me childish, as though I was

merely a follower of the heavens. Being adaptable on the outside, I'd simply be a follower of the people.

Offering sacrifices, kneeling in submission, bowing down, and beating my chest with my fist - these are the rituals

performed by respectful people. All people do that, so why would I dare to act otherwise? By conducting myself in

this way, people wouldn't be able to find fault with me, and in that way I'd be seen as a follower of the people. Being

successful at appearing to be like him (the prince), I would thus be seen as a follower of the respected ancients. My

words would echo what they taught and be substantial for that reason. I'd be citing what the ancients believed, not

what I myself believe. In that way I'd be echoing what's true and correct, not acting from my own self-interest. If I'm

just citing what the ancients said in the past, then would that do?"

Zhong Ni replied:

"Huh? What are you thinking? For the most part you're right, although your methods are a little shaky, but you'd

manage to get away without being accused of any crime. Even though someone might stop and listen to you, how

would that really get anyone to make any drastic changes! You'd still sound a bit like a preacher."

Yan Hui said:

"I don't know what else to try. I'm asking for your suggestions."

Zhong Ni replied:

"Go on a fast, then I'll tell you what I think. Do you think it's easy to come up with a plan of action? If you think it's

easy, then you're not in tune with the heavens."

Yan Hui said:

"My household is poor. I don't remember having a drink of wine or a bite of meat in several months. Can that be

considered fasting?"

"That's the kind of fasting one does for religious rituals, not the fasting of the heart/mind."

Hui asked:

"Can I ask what's the fasting of the heart/mind?"

Zhong Ni replied:

"Make your will one! Don't listen with your ears, listen with your mind. No, don't listen with your mind, but listenwith your spirit. Listening stops with the ears, the mind stops with recognition, but spirit is empty- and waits on all

things.


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"Then," said Yen Huei, "the reason I could not use this method was because of consciousness of a self. If I could

apply this method, the assumption of a self would have gone. Is this what you mean by the receptive state?"

"Exactly so," replied the Master. "Let me tell you. Enter this man's service, but without idea of working for fame. Talk

when he is in a mood to listen, and stop when he is not. Do without any sort of labels or self- advertisements. Keep

to the One and let things take their natural course. Then you may have some chance of success. It is easy to stop

walking: the trouble is to walk without touching the ground. As an agent of man, it is easy to use artificial devices;

but not as an agent of God.

You have heard of winged creatures flying. You have never heard of flying without wings. You have heard of men

being wise with knowledge. You have never heard of men wise without knowledge "Look at that emptiness. There is

brightness in an empty room. Good luck dwells in repose. If there is not (inner) repose, your mind will be galloping

about though you are sitting still. Let your ears and eyes communicate within but shut out all knowledge from the

mind. Then the spirits will come to dwell therein, not to mention man. This is the method for the transformation

(influencing) of all Creation. It was the key to the influence of Yu and Shun, and the secret of the success of Fu Hsi

and Chi Chu. How much more should the common man follow the same rule?"

When Zi Gao (the Duke of She in the state of Chu) was about to depart on a mission to the state of Qi, he asked

Zhong Ni (Confucius):

"This is a really important bridge the king is sending me to build (between our nations), and Qi is waiting for me as an

emissary. I must show the utmost respect and not be impatient. Even ordinary people can't be pushed to do

something, let alone princes and dukes! I'm really scared. Master, you once told me this about bridging the gap of

different cultures: 'Dealing with ordinary affairs can appear small or large. Few who don't follow Dao will enjoy

success. If affairs are unsuccessful, then it would certainly bring a series of troubles from the way people would

react. If affairs are successful, then it would certainly upset the balance of nature. To evade trouble whether there's

success or failure - only someone with virtue can do that.' I eat whatever is handy, have no skill at cooking, and so

my kitchen doesn't get overheated. This morning I received my instructions, and by the evening I was drinking ice

water to cool off - I'm feeling so hot inside! I haven't even found out the details of what I'm supposed to do yet, butI'm already feeling like my nature is topsy-turvy. If I'm not successful in this mission, certainly I'll have a series of

troubles from the way people will react. I'm already getting the worst of it in both ways. As a minister of the state,

I'm completely inadequate for this task. Master, do you have any words of advice?"

Zhong Ni said:

"There are two universal mandates in this world. One of them is fate and the other is duty. A child's love for their

parents is fated, and it can't be driven from their heart. A subject's service to his ruler is duty, because if he didn't

follow along and tried to oppose the ruler, there'd be no place in the whole world he could escape. These are called

universal mandates. To be of service to your parents, despite their position, and to be comfortable with that is the

utmost in filial piety. To be of service to your ruler, despite the tasks requested of you, and to be comfortable with

that is the most complete loyalty. To be of service to your own heart, despite the fact that joy or sorrow have

overcome you and realizing that they are part of fate and that neither of them will last for long, is the

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