The Chuan Tzu
Translated by Lin Yutang
Introduction [ 1 ]
4 ] This Human World
6 ] The Great Supreme
7 ] Joined Toes
8 ] Horses' Hooves
10 ] On Tolerance
11 ] Autumn Floods (64)
The Great Supreme
He who knows what is of God and who knows what is of Man has reached indeed the height (of wisdom). One who knows what is of God patterns his living after God. One who knows what is of Man may still use his knowledge of the known to develop his knowledge of the unknown, living till the end of his days and not perishing young. This is the fullness of knowledge. Herein, however, there is a flaw. Correct knowledge is dependent on objects, but the objects of knowledge are relative and uncertain (changing). How can one know that the natural is not really of man, and what is of man is not really natural? We must, moreover, have true men before we can have true knowledge.
But what is a true man? The true men of old did not override the weak, did not attain their ends by brute strength, and did not gather around them counsellors. Thus, failing they had no cause for regret; succeeding, no cause for self-satisfaction. And thus they could scale heights without trembling, enter water without becoming wet, and go through fire without feeling hot. That is the kind of knowledge which reaches to the depths of Tao.
The true men of old slept without dreams and waked up without worries. They ate with indifference to flavour, and drew deep breaths. For true men draw breath from their heels, the vulgar only from their throats. Out of the crooked, words are retched up like vomit. When man's attachments are deep, their divine endowments are shallow.
The true men of old did not know what it was to love life or to hate death. They did not rejoice in birth, nor strive to put off dissolution. Unconcerned they came and unconcerned they went. That was all. They did not forget whence it was they had sprung, neither did they seek to inquire their return thither. Cheerfully they accepted life, waiting patiently for their restoration (the end). This is what is called not to lead the heart astray from Tao, and not to supplement the natural by human means. Such a one may be called a true man. Such men are free in mind and calm in demeanor, with high fore heads. Sometimes disconsolate like autumn, and sometimes warm like spring, their joys and sorrows are in direct touch with the four seasons in harmony with all creation, and none know the limit thereof. And so it is that when the Sage wages war, he can destroy a kingdom and yet not lose the affection of the people; he spreads blessing upon all things, but it is not due to his (conscious) love of fellow men. Therefore he who delights in understanding the material world is not a Sage. He who has personal attachments is not humane. He who calculates the time of his actions is not wise. He who does not know the interaction of benefit and harm is not a superior man. He who pursues fame at the risk of losing his self is not a scholar. He who loses his life and is not true to himself can never be a master of man. Thus Hu Puhsieh, Wu Kuang, Po Yi, Shu Chi, Chi Tse, Hsu Yu, Chi T'o, and Shent'u Ti, were the servants of rulers, and did the behests of others, not their own. (27)
The true men of old appeared of towering stature and yet could not topple down. They behaved as though wanting in themselves, but without looking up to others. Naturally independent of mind, they were not severe. Living in unconstrained freedom, yet they did not try to show off. They appeared to smile as if pleased, and to move only in natural response to surroundings. Their serenity flowed from the store of goodness within. In social relationships, they kept to their inner character. Broad-minded, they appeared great; towering, they seemed beyond control. Continuously abiding, they seemed like doors kept shut; absent-minded, they seemed to forget speech. They saw in penal laws an outward form; in social ceremonies, certain means; in knowledge, tools of expediency; in morality, a guide. It was for this reason that for them penal laws meant a merciful administration; social ceremonies, a means to get along with the world; knowledge a help for doing what they could not avoid; and morality, a guide that they might walk along with others to reach a hill. (28) And all men really thought that they were at pains to make their lives correct.
For what they cared for was ONE, and what they did not care for was ONE also. That which they regarded as ONE was ONE, and that which they did not regard as ONE was ONE likewise. In that which was ONE, they were of God; in that which was not ONE, they were of man. And so between the human and the divine no conflict ensued. This was to be a true man.
Life and Death are a part of Destiny. Their sequence, like day and night, is of God, beyond the interference of man. These all lie in the inevitable nature of things. He simply looks upon God as his father; if he loves him with what is born of the body, shall he not love him also with that which is greater than the body? A man looks upon a ruler of men as one superior to himself; if he is willing to sacrifice his body (for his ruler), shall he not then offer his pure (spirit) also?
When the pond dries up and the fishes are left upon the dry ground, rather than leave them to moisten each other with their damp and spittle it would be far better to let them forget themselves in their native rivers - and lakes. And it would be better than praising Yao and blaming Chieh to forget both (the good and bad) and lose oneself in Tao.
The Great (universe) gives me this form, this toil in manhood, this repose in old age, this rest in death. And surely that which is such a kind arbiter of my life is the best arbiter of my death.
A boat may be hidden in a creek, or concealed in a bog, which is generally considered safe. But at midnight a strong man may come and carry it away on his back. Those dull of understanding do not perceive that however you conceal small things in larger ones, there will always be a chance of losing them. But if you entrust that which belongs to the universe to the whole universe, from it there will be no escape. For this is the great law of things.
To have been cast in this human form is to us already a source of joy. How much greater joy beyond our conception to know that that which is now in human form may undergo countless transitions, with only the infinite to look forward to? Therefore it is that the Sage rejoices in that which can never be lost, but endures always. For if we emulate those who can accept graciously long age or short life and the vicissitudes of events, how much more that which informs all creation on which all changing phenomena depend?
For Tao has its inner reality and its evidences. It is devoid of action and of form. It may be transmitted, but cannot be received; It may be obtained, but cannot be seen. It is based in itself, rooted in itself. Before heaven and earth were, Tao existed by itself from all time. It gave the spirits and rulers their spiritual powers, and gave Heaven and Earth their birth. To Tao, the zenith is not high, nor the nadir low; no point in time is long ago, nor by the lapse of ages has it grown old.
Hsi Wei obtained Tao, and so set the universe in order. Fu Hsi (29) obtained it, and was able to steal the secrets of eternal principles. The Great Bear obtained it, and has never erred from its course. The sun and moon obtained it, and have never ceased to revolve. K'an P'i (30) obtained it, and made his abode in the K'unlun mountains. P'ing I (31) obtained it, and rules over the streams. Chien Wu (32) obtained it, and dwells on Mount T'ai. The Yellow Emperor (33) obtained it, and soared upon the clouds to heaven. Chuan Hsu (34) obtained it, and dwells in the Dark Palace. Yu Ch'iang (35) obtained it, and established himself at the North Pole. The Western (Fairy) Queen Mother obtained it, and settled at Shao Kuang, since when and until when, no one knows. P'eng Tsu obtained it, and lived from the time of Shun until the time of the Five Princes. Fu Yueh obtained it, and as the Minister of Wu Ting (36) extended his rule to the whole empire. And now, charioted upon the Tungwei (one constellation) and drawn by the Chiwei (another constellation), he has taken his station among the stars of heaven.
Nanpo Tsek'uei said to Nu: Yu (or Female Yu), "You are of a high age, and yet you have a child's complexion. How is this?" Nu: Yu replied, "I have learned Tao."
"Could I get Tao by studying it?" asked the other. "No! How can you?" said Nu: Yu. "You are not the type of person. There was Puliang I. He had all the mental talents of a sage, but not Tao of the sage. Now I had Tao, though not those talents. But do you think I was able to teach him to become indeed a sage? Had it been so, then to teach Tao to one who has a sage's talents would be an easy matter. It was not so, for I had to wait patiently to reveal it to him. In three days, he could transcend this mundane world. Again I waited for seven days more, then he could transcend all material existence. After he could transcend all material existence, I waited for another nine days, after which he could transcend all life. After he could transcend all life, then he had the clear vision of the morning, and after that, was able to see the Solitary (One). After seeing the Solitary, he could abolish the distinctions of past and present. After abolishing the past and present, he was able to enter there where life and death are no more, where killing does not take away life, nor does giving birth add to it. He was ever in accord with the exigencies of his environment, accepting all and welcoming all, regarding everything as destroyed, and everything as in completion. This is to be 'secure amidst confusion,' reaching security through chaos."
"Where did you learn this from?" asked Nanpo Tsek'uei. "I learned it from the Son of Ink," replied Nu Yu, "and the Son of Ink learned it from the Grandson of Learning, the Grandson of Learning from Understanding, and Understanding from Insight, Insight learned it from Practice, Practice from Folk Song, and Folk Song from Silence, Silence from the Void, and the Void learned it from the Seeming Beginning."
Four men: Tsesze, Tseyu, Tseli, and Tselai, were conversing together, saying, "Whoever can make Not-being the head, Life the backbone, and Death the tail, and whoever realizes that death and life and being and non-being are of one body, that man shall be admitted to friendship with us." The four looked at each other and smiled, and completely understanding one another, became friends accordingly. By-and-by, Tseyu fell ill, and Tsesze went to see him. "Verily the Creator is great!" said the sick man. "See how He has doubled me up." His back was so hunched that his viscera were at the top of his body. His cheeks were level with his navel, and his shoulders were higher than his neck. His neck bone pointed up towards the sky. The whole economy of his organism was deranged, but his mind was calm as ever. He dragged himself to a well, and said, "Alas, that God should have doubled me up like this!"
"Do you dislike it?" asked Tsesze. " No, why should l?" replied Tseyu. "If my left arm should become a cock, I should be able to herald the dawn with it. If my right arm should become a sling, I should be able to shoot down a bird to broil with it. If my buttocks should become wheels, and my spirit become a horse, I should be able to ride in it -- what need would I have of a chariot? I obtained life because it was my time, and I am now parting with it in accordance with Tao. Content with the coming of things in their time and living in accord with Tao, joy and sorrow touch me not. This is, according to the ancients, to be freed from bondage. Those who cannot be freed from bondage are so because they are bound by the trammels of material existence. But man has ever given way before God; why, then, should I dislike it?"
By-and-by, Tselai fell ill, and lay gasping for breath, while his family stood weeping around. Tseli went to see him, and cried to the wife and children: "Go away! You are impeding his dissolution." Then, leaning against the door, he said, "Verily, God is great! I wonder what He will make of you now, and whither He will send you. Do you think he will make you into a rat's liver or into an insect leg?"
"A son," answered Tselai, "must go whithersoever his parents bid him, East, West, North, or South. Yin and Yang are no other than a man's parents. If Yin and Yang bid me die quickly, and I demur, then the fault is mine, not theirs. The Great (universe) gives me this form, this toil in manhood, this repose in old age, this rest in death. Surely that which is such a kind arbiter of my life is the best arbiter of my death.
"Suppose that the boiling metal in a smelting-pot were to bubble up and say, 'Make of me a Moyeh!' (37) think the master caster would reject that metal as uncanny. And if simply because I am cast into a human form, I were to say, 'Only a man! only a man!' I think the Creator too would reject me as uncanny. If I regard the universe as the smelting pot, and the Creator as the Master Caster, how should I worry wherever I am sent?" Then he sank into a peaceful sleep and waked up very much alive.
Tsesang Hu, Mengtse Fan, and Tsech'in Chang, were conversing together, saying, "Who can live together as if they did not live together? Who can help each other as if they did not help each other? Who can mount to heaven, and roaming through the clouds, leap about to the Ultimate Infinite, oblivious of existence, for ever and ever without end?" The three looked at each other and smiled with a perfect understanding and became friends accordingly. Shortly afterwards, Tsesang Hu died, whereupon Confucius sent Tsekung to attend the mourning. But Tsekung found that one of his friends was arranging the cocoon sheets and the other was playing stringed instruments and (both were) singing together as follows:
"Oh! come back to us, Sang
Tsekung hurried in and said, "How can you sing in the presence of a corpse? Is this good manners?"
The two men looked at each other and laughed, saying, "What should this man know about the meaning of good manners indeed?"
Tsekung went back and told Confucius, asking him, "What manner of men are these? Their object is to cultivate nothingness and that which lies beyond their corporeal frames. They can sit near a corpse and sing, unmoved. There is no name for such persons. What manner of men are they?"
"These men,'' replied Confucius, "play about beyond the material things; I play about within them. Consequently, our paths do not meet, and I was stupid to have sent you to mourn. They consider themselves as companions of the Creator, and play about within the One Spirit of the universe. They look upon life as a huge goiter or excrescence, and upon death as the breaking of a tumor. How could such people be concerned about the coming of life and death or their sequence? They borrow their forms from the different elements, and take temporary abode in the common forms, unconscious of their internal organs and oblivious of their senses of hearing and vision. They go through life backwards and forwards as in a circle without beginning or end, strolling forgetfully beyond the dust and dirt of mortality, and playing about with the affairs of inaction. How should such men bustle about the conventionalities of this world, for the people to look at?"
"But if such is the case," said Tsekung, "which world (the corporeal or the spiritual) would you follow?"
"I am one condemned by God," replied Confucius. "Nevertheless, I will share with you (what I know)."
"May I ask what is your method?" asked Tsekung "Fishes live their full life in water. Men live their full life in Tao," replied Confucius. "Those that live their full life in water thrive in ponds. Those that live their full life in Tao achieve realization of their nature in inaction. Hence the saying 'Fish lose themselves (are happy) in water; man loses himself (is happy) in Tao.' " "May I ask," said Tsekung, "about (those) strange people?"
"(Those) strange people," replied Confucius, "are strange in the eyes of man, but normal in the eyes of God. Hence the saying that the meanest thing in heaven would be the best on earth; and the best on earth, the meanest in heaven.
Yen Huei said to Chungni (38) (Confucius), "When Mengsun Ts'ai's mother died, he wept, but without snivelling; his heart was not grieved; he wore mourning but without sorrow. Yet although wanting in these three points, he is considered the best mourner in the State of Lu. Can there be really people with a hollow reputation? I am astonished."
"Mr. Mengsun," said Chungni, "has really mastered (the Tao). He has gone beyond the wise ones. There are still certain things he cannot quite give up, but he has already given up some things. Mr. Mengsun knows not whence we come in life nor whither we go in death. He knows not which to put first and which to put last. He is ready to be transformed into other things without caring into what he may be transformed -- that is all. How could that which is changing say that it will not change, and how could that which regards itself as permanent realize that it is changing already? Even you and I are perhaps dreamers who have not yet awakened. Moreover, he knows his form is subject to change, but his mind remains the same. He believes not in real death, but regards it as moving into a new house. He weeps only when he sees others weep, as it comes to him naturally.
"Besides, we all talk of 'me.' How do you know what is this 'me' that we speak of? You dream you are a bird, and soar to heaven, or dream you are a fish, and dive into the ocean's depths. And you cannot tell whether the man now speaking is awake or in a dream. "A man feels a pleasurable sensation before he smiles, and smiles before he thinks how he ought to smile. Resign yourself to the sequence of things, forgetting the changes of life, and you shall enter into the pure, the divine, the One."
Yi-erh-tse went to see Hsu Yu. The latter asked him, saying, "What have you learned from Yao?"
"He bade me," replied the former, "practice charity and do my duty, and distinguish clearly between right and wrong."
"Then what do you want here?" said Hsu Yu. "If Yao has already branded you with charity of heart and duty, and cut off your nose with right and wrong, what are you doing here in this free-and-easy, unfettered, take-what- comes neighborhood?"
"Nevertheless," replied Yi-erh-tse. "I should like to loiter on its confines."
"If a man has lost his eyes," retorted Hsu Yu, "it is impossible for him to join in the appreciation of beauty of face and complexion or to tell a blue sacrificial robe from a yellow one."
"Wu Chuang's (No-Decorum's) disregard of her beauty," answered Yi-erh-tse, "Chu Liang's disregard of his strength, the Yellow Emperor's abandonment of his wisdom, --all these came from a process of purging and purification. And how do you know but that the Creator would rid me of my brandings, and give me a new nose, and make me fit to become a disciple of yourself?"
"Ah!" replied Hsu Yu, "that cannot be known. But I will give you an outline. Ah! my Master, my Master! He trims down all created things, and does not account it justice. He causes all created things to thrive and does not account it kindness. Dating back further than the remotest antiquity, He does not account himself old. Covering heaven, supporting earth, and fashioning the various forms of things, He does not account himself skilled. It is Him you should seek."
Yen Huei spoke to Chungni (Confucius), "I am getting on."
"How so?" asked the latter.
"I have got rid of charity and duty," replied the former.
"Very good," replied Chungni, "but not quite perfect."
Another day, Yen Huei met Chungni and said, "I am getting on.
"I have got rid of ceremonies and music," answered Yen Huei.
"Very good," said Chungni, "but not quite perfect."
Another day, Yen Huei again met Chungni and said, "I am getting on.
"I can forget myself while sitting," replied Yen Huei.
"What do you mean by that?" said Chungni, changing his countenance.
"I have freed myself from my body," answered Yen Huei. I have discarded my reasoning powers. And by thus getting rid of my body and mind, I have become One with the Infinite. This is what I mean by forgetting myself while sitting."
"If you have become One," said Chungni, "there can be no room for bias. If you have lost yourself, there can be no more hindrance. Perhaps you are really a wise one. I trust to be allowed to follow in your steps.
Tseyu and Tsesang were friends. Once when it had rained for ten days, Tseyu said, "Tsesang is probably ill." So he packed up some food and went to see him. Arriving at the door, he heard something between singing and weeping, accompanied with the sound of a stringed instrument, as follows: "O Father! O mother! Is this due to God? Is this due to man?" It was as if his voice was broken and his words faltered Whereupon Tseyu went in and asked, "Why are you singing in such manner?"
"I was trying to think who could have brought me to this extreme," replied Tsesang, "but I could not guess it. My father and mother would hardly wish me to be poor. Heaven covers all equally. Earth supports all equally. How can they make me in particular so poor? I was seeking to find out who was responsible for this, but without success. Surely then I am brought to this extreme by Destiny."
(27) - All of these historical and semi-historical persons were good men who lost their lives, by drowning or starving themselves, or pretending insanity, in protest against a wicked world, or just to avoid being called into office.
(28) - General attitude of fluidity towards life.
(29) - Mythical emperor (2852 B.C.) said to have discovered the principles of mutations of Yin and Yang.
(30) - With a man's head but a beast's body.
(31) - A river spirit.
(32) - A mountain god.
(33) - A semi-mythical ruler, who ruled in 2698-2597 B.C.
(34) - A semi-mythical ruler, who ruled in 25I4-2417 B.C., shortly before Emperor Yao.
(35) - A water god with a human face and a bird's body.
(36) - A monarch of the Shang Dynasty, 1324-l266 B.C.100
(37) - A famous sword.
(38) - Personal name of Confucius.