The Book of Chuang Tzu (Penguin) Page 7

  ‘Because of my lack of knowledge and through lack of care for my body, I lost my feet,’ said Toeless. ‘Now I have come to you because I still have that which is of greater value than my foot and I wish to save it. There is nothing that great Heaven does not cover, nor anything that the Earth does not sustain. I had hoped you, Sir, would be as Heaven and Earth to me, and I did not expect you to receive me like this!’

  ‘I am being stupid!’ said Confucius. ‘Good Sir, please do not go away and I will try to share with you what I have learnt!’

  However, Toeless left and Confucius said, ‘Be watchful, my followers! Great Toeless has lost his feet but still he wants to learn in order to recompense for his evil deeds. How much more so should you who are able-bodied want to learn!’

  Toeless told his story to Lao Tzu, saying, ‘Confucius has definitely not become a perfect man yet, has he? So why does he try to study with you? He seems to be caught up with the search for honour and reputation, without appearing to understand that the perfect man sees these as chains and irons.’

  Lao Tzu said, ‘Why not help him to see that death and birth are one thing and that right and wrong are one thing, and so free him from the chains and irons?’

  ‘Given that Heaven punishes him, how can he be set free?’ asked Toeless.

  Duke Ai of Lu said to Confucius, ‘In Wei there was a man with a terrible appearance called Ai Tai To. But those around him thought the world of him and when women saw him they ran to their mothers and fathers saying, “I would rather be the concubine of this gentleman than anyone else’s wife.” This has happened more than ten times. He was never heard to take the lead in anything, but was always in accord with others. He was not powerful and thus able to save people from death, nor was he wealthy and able to feed people. Furthermore, he was so hideous he could scare the whole world. He never took the lead, just agreed with whatever was suggested, and he knew little about the world beyond his own four walls. But people came flocking to him. It is clear he is different from ordinary people, so I asked him to come and see me. He certainly was ugly enough to frighten the whole world. Yet he had only been with me for less than a month when I began to appreciate him. Within a year I had full trust in him. In my country there was no prime minister, so I offered him the post. His response to my request was to look most sorrowful and diffident as if he was going to turn it down. I was ashamed of myself but in the end simply handed over the country to him. Very soon after, he upped and left. I was distressed and felt this a great loss, for I had no one with whom to share the cares of the state. Now, what sort of man is this?’

  Confucius said, ‘I was once in the state of Chu on a commission, and I saw some piglets trying to suckle from their dead mother. After a while they started up and left her. She did not seem to notice them and so they no longer felt any affinity with her. What they loved about their mother was not her body but what gave life to the body. When a man is killed in battle, at his burial his battle honours are of little use to him. A man without feet has little love for shoes. In both cases they lack that which makes these of any significance. Indeed, the consorts of the Son of Heaven26 do not cut their own nails or pierce their ears; a newly wed gentleman stays outside the court and is freed from onerous duties. With so much attention being paid to caring for the body, imagine what care should be given to preserving Virtue! Now Ai Tai To speaks not a word, yet he is believed. He does nothing and is loved. People offer him their kingdoms, and their only fear is that he will refuse. He must indeed be a man of perfect character, whose Virtue is without shape!’

  ‘What do you mean by “perfect character”?’ asked Duke Ai.

  Confucius replied, ‘Death, birth, existence and trouble, auspicious and inauspicious signs, wealth, poverty, value and worthlessness, glory and blame, hunger and thirst, cold and hot – all these are the way the world goes and the result of destiny. Day and night follow each other, but there is no way of knowing where they come from. Don’t allow this to disrupt your innate balance, don’t allow this to perturb your mind. If you can balance and enjoy them, have mastery over them and revel in this, if you can do this day in and day out without a break and bring all things together, then this brings forth a heart prepared for changes and this is perfect character.’

  ‘But what do you mean when you say his Virtue is without shape?’

  ‘Perfect balance is found in still waters. Such water should be an example to us all. Inner harmony is protected and nothing external affects it. Virtue is the result of true balance. Virtue has no shape or form yet nothing can be without it,’ said Confucius.

  A few days later, Duke Ai commented to Ming Tzu27 on this discussion, saying, ‘To begin with, I took up the position of authority and became a ruler of all under Heaven, caring for the people and concerned lest they die. I perceived this as being perfect. Now, hearing the thoughts of the perfect man, I fear that I really understood very little, for I cared more for my own self than for the country. Confucius and I are not in a relationship of subject and nobleman, for our friendship is founded upon Virtue.’

  The Crooked Man with No Lips offered advice to Duke Ling of Wei, who greatly appreciated his words of advice, so much so that he thought ordinary people had backs too straight and lips too big. The Man with a Jug-sized Goitre offered advice to Duke Huan of Chi. Duke Huan appreciated his counsel, so much so that he thought ordinary people had necks which were too thin and short. If virtue is foremost, the physical body is ignored. When people do not ignore what they should ignore, but ignore what they should not ignore, this is known as true ignorance. The sage sees his role as that of a wanderer, sees knowledge as a curse, convention as a glue, virtue as just a means, and effort as common trade. The sage has no great plans, so what use has he for knowledge? He makes no divisions, so what use has he for glue? He has no problems, so what use has he for virtue? He has no career, so what need has he for common trade? These four, they are the nourishment of Heaven. Fed by Heaven, he is nourished by Heaven. As he loves being nourished by Heaven, he has no need of humanity! He has the form of a man, but not the emotions of a man. Because he has the form of a man, he can be amongst men, but not having the emotions of a man, he does not have to follow the ways of right and wrong. Inconsequential and small, he stays amongst men! Substantial and large, he is at one with Heaven!

  Hui Tzu asked Chuang Tzu, ‘Is it possible for someone to be without emotion?’

  ‘Certainly,’ said Chuang Tzu.

  ‘A man without emotion – can you really call him a man?’ asked Hui Tzu.

  Chuang Tzu replied, ‘The Way gives him a face and Heaven provides a shape, so how can it follow he is not called a man?’

  ‘But if he is already called a man, how can it follow that he has no emotion?’

  ‘That’s not what I mean by emotions,’ said Chuang Tzu. ‘When I say a man has no emotions, what I mean by this is someone who does not allow either the good or the bad to have any effect upon him. He lets all things be and allows life to continue in its own way.’

  Hui Tzu said, ‘If he doesn’t interfere with life, then how does he take care of himself?’

  ‘The Way gives him a face and Heaven provides a shape. He does not allow either the good or the bad to have any effect on him. But you now, you wear your soul on your sleeve, exhausting your energy, propping yourself up on a tree, mumbling, or bent over your desk, asleep. Heaven gives you a form and you wear it out by pointless argument!’

  CHAPTER 6

  The Great and Original Teacher

  The one who understands Heaven and understands the ways of humanity has perfection. Understanding Heaven, he grows with Heaven. Understanding humanity, he takes the understanding of what he understands to help him understand what he doesn’t understand, and so fulfils the years Heaven decrees without being cut off in his prime. This is known as perfection.

  However, it is true that there are problems. Real understanding has to have something to which it is applied and this something is itself u
ncertain. So how can I know that what I term Heaven is not human? Or that what I call human is not Heaven?

  Only the true man has understanding. So what is a true man? The true man of old did not fight against poverty, nor did he look for fulfilment through riches – for he had no grand plans. Therefore, he never regretted any failure, nor exulted in success. He could scale the heights without fear, plumb the depths without difficulties and go through fire without pain. This is the kind of person whose understanding has lifted him up towards the Tao.

  The true man of old slept without dreaming and awoke without anxiety. He ate without tasting, breathing deeply, incredibly deeply. The true man breathes from his feet up, while ordinary people just breathe from the throat. The words of broken people come forth like vomit. Wallowing in lust and desire, they are but shallow in the ways of Heaven.

  The true man of old did not hold on to life, nor did he fear death. He arrived without expectation and left without resistance. He went calmly, he came calmly and that was that. He did not set out to forget his origin, nor was he interested in what would become of him. He loved to receive anything but also forgot what he had received and gave it away. He did not give precedence to the heart but to the Tao, nor did he prefer the ways of humanity to those of Heaven. This is what is known as a true man.

  Being like this, his heart forgets,

  his appearance is calm,

  his forehead is plain;

  He is as chilly as autumn and as warming as spring.

  His joy and anger arise like the four seasons.

  He acts properly towards all things

  and none know where this will lead.

  So if the sage summons the army and conquers states,

  he does not lose the affections of the people.

  His magnanimous nature enriches ten thousand generations,

  yet he has no affection for the people.

  One who seeks to share his happiness with others is not a sage.

  One who displays his feelings is not benevolent.

  One who waits for Heaven is not a wise man.

  The noble who cannot harmonize the good and the destructive is not a scholar.

  One who seeks for fame and thereby loses his real self is no gentleman.

  One who loses his true self and his path is unable to command others.

  Men such as Hu Pu Chieh, Wu Kuang, Po Yi, Shu Chi, Chi Tzu, Hsu Yu, Chi To, Shen Tu Ti28 –

  all followed the example of others,

  tried to get for them what they desired

  but they did not seek for themselves what they desired.

  The true man of old appeared aloof but was in no danger of falling.

  He appears deficient, yet takes nothing.

  He does what he wills but is not judgemental.

  His emptiness was clear, but there was no showing off.

  Cheerfully smiling, he seemed to be content.

  He responded immediately as if there was no choice.

  If upset, he showed it.

  If content, he was at ease with Virtue.

  When calm, he appeared to be one with the world.

  When superior, the world had no control over him.

  His inner nature seemed unknowable.

  Never being really aware, he forgot what to say.

  He saw the law as the external form of government.

  The rituals he saw as the wings,

  knowledge as being the same as what is appropriate at the time.

  Virtue he saw as what is proper.

  Viewing law as the external form of government,

  he was flexible in imposing the death sentence.

  Viewing the rituals as the wings,

  he got on well with society.

  Viewing knowledge as being that which is appropriate,

  he followed the natural course of events.

  Viewing virtue as that which is proper,

  he walked along with others who were capable of leading.

  So he acted spontaneously,

  but others thought it was at great cost.

  Thus all that he sought was one.

  What he disowned was also but one.

  What is one is one, and what is not one is also one.

  In the one, he was with Heaven.

  In the not-one, he was one with humanity.

  When heaven and humanity are not in dispute,

  then we can say this is really the true man.

  Death and birth are fixed. They are as certain as the dawn that comes after the night, established by the decree of Heaven. This is beyond the control of humanity, this is just how things are. Some view Heaven as their father and continue to love it. How much more should they show devotion for that which is even greater! Some people consider their lord as being better than themselves and would willingly the for him. How much more should they do the same for one who is more true than their lord!

  When the springs dry out, the fish are found stranded on the earth. They keep each other damp with their own moisture, and wet each other with their slime. But it would be better if they could just forget about each other in rivers and lakes. People sing the praises of Yao and condemn Chieh, but it would be better if they could forget both of them and just follow the Tao. The cosmos gives me the burden of a physical form, makes life a struggle, gives me rest in old age and peace in death. What makes life good, therefore, also makes death good.

  A boat can be hidden in a gorge, and a fishing net in a pool, and you may think they are therefore safe. However, in the middle of the night a strong man comes and carries them off. Small-minded people just cannot see that hiding smaller things in larger things does not mean they will not be stolen. If you take everything under Heaven and try to store it under Heaven, there is no space left for it to be lost in! This is the real truth about things. To have a human form is a joyful thing. But in the universe of possible forms, there are others just as good. Isn’t it a blessing to have these uncountable possibilities! The sage goes where nothing escapes him, and rests contented there with them. He takes pleasure in an early death, in old age, in the origin and in the end and sees them all as equally good – he should be an example to others. If this is so, then how much more should our example be that which holds together the whole of life and which is the origin of all that changes!

  The great Tao has both reality and expression, but it does nothing and has no form.

  It can be passed on, but not received.

  It can be obtained, but not seen.

  It is rooted in its own self, existing before Heaven and Earth were born, indeed for eternity.

  It gives divinity to the spirits and to the gods.

  It brought to life Heaven and Earth.

  It was before the primal air, yet it cannot be called lofty;

  it was below all space and direction, yet it cannot be called deep.

  It comes before either Heaven or Earth, yet it cannot be called old.

  It is far more ancient than antiquity, yet it is not old.

  Hsi Wei29 obtained it, and with it he framed Heaven and Earth.

  Fu Hsi obtained it and through it he entered into the Mother of life’s breath.

  The Great Dipper constellation obtained it and from of old has never wavered.

  The Sun and Moon obtained it and from of old have never ceased.

  Kan Pi obtained it and was able to enter the Kun Lun mountains.

  Feng Yi obtained it and was able to journey to the great river.

  Chien Wu obtained it and was able to live on Mount Tai.

  The Yellow Emperor obtained it and was able to ascend into the clouds of Heaven.

  Chuan Hsu obtained it and was able to dwell in the Dark Palace.

  The Queen Mother of the West30 obtained it and was able to take her seat on Shao Kuang Mountain –

  no one knew her origin, no one knows her end.

  Peng Tsu obtained it and was able to live from the time of Shun to that of the Five Lords.

  Fu Yueh obtained it a
nd was able to become the Prime Minister of Wu Ting,

  so he controlled all under Heaven.

  Then, riding upon one constellation, he climbed upon another and soared to the Milky Way to dwell as a star.

  Nan Po Tzu Kuei said to Nu Chu, ‘Master, you are old, yet your appearance is one of youthfulness. Why is this?’

  The reply came, ‘I have studied the Tao.’

  ‘Can I study how to obtain the Tao?’

  The reply was, ‘Definitely not! Most definitely not! You are not the kind of man who could do this.

  ‘Now there was Pu Liang Yi, who had the genius of a sage but not the Tao. I have the Tao, but not the genius. I wanted to teach him in order that he might become a sage. It seemed as if teaching the Tao to a man of genius would be easy. But no! I taught him for three days and he was able to ignore worldly matters. Having dispensed with worldly matters, I continued to teach him for seven days, so that he was able to ignore all external matters. Having disposed of all external matters, I continued to teach him for nine days, whereupon he could observe his own being as irrelevant. Having discerned his own self as irrelevant, he saw with true clarity. Having seen with true clarity, he could see by the One. Seeing by the One, he could ignore both past and present. Having ignored both past and present he was able to enter where there is neither death nor birth. The end of life is not death, and the coming to birth is not life. He could follow anything, he could receive anything. To him, all was being destroyed, all was being built. This is known as Tranquillity in Struggle. Tranquillity in Struggle means perfection.’

  Na Po Tzu Kuei said, ‘Master, where did you learn this?’

  ‘I learned it through the medium of the spirit of writing; writing learned it from the offspring of continuous study; continuous study learned it from clarity of vision; clarity of vision heard it from quiet agreement; quiet agreement from being used; being used from great enjoyment; great enjoyment from deepest mystery; deepest mystery from absorption in mystery; absorption in mystery from the ultimate.’

  The Masters, Ssu, Yu, Li and Lai, said one to another, ‘Anyone who can conceive of nothingness as his head, life as his back and death as his tail and who knows that death and birth, being and no-being, are one and the same – one like this shall be our friend.’ The four men smiled and agreed in their hearts and therefore became friends.