How much more, then, is possible for a man who governs Heaven and earth, stores up the ten thousand things, lets the six parts of his body2 be only a dwelling, makes ornaments of his ears and eyes, unifies the
knowledge
of what he knows, and in his mind never tastes death.
Chuang Tzu
Look into that closed room, the empty chamber where brightness is born!
Fortune and blessing gather where there is stillness.
But if you do not keep still - this is what is called sitting but racing around.
6 Let your ears and eyes communicate with what is inside, and put mind and knowledge on the outside.
Then even gods and spirits will come to dwell, not to speak of men!
This is the changing of the ten thousand things, the bond of Yu and Shun, the constant practice of Fu Hsi and Chi Ch'u.
7 How much more should it be a rule for lesser men!
"
Tzu-kao, duke of She,8 who was being sent on a mission to Ch'i, consulted Confucius. "The king is sending me on a very important mission. Ch'i will probably treat me with great honor but will be in no hurry to do anything more. Even a commoner cannot be forced to act, much less one of the feudal lords. I am very worried about it. You once said to me, `In all affairs, whether large or small, there are few men who reach a happy conclusion except through the Way. If you do not succeed, you are bound to suffer from the judgment of men. If you do succeed, you are bound to suffer from the yin and yang. 9 To suffer no harm whether you succeed or not - only the man who has virtue can do that. ' I am a man who eats plain food that is simply cooked, so that no one ever complains of the heat in my kitchens. 10 Yet this morning I received my orders from the king and by evening I am gulping ice water - do you suppose I have developed some kind of internal fever? I have not even gone to Ch'i to see what the situation is like and already I am suffering from the yin and yang. And if I do not succeed, I am bound to suffer from the judgment of men. I will have both worries. As a minister, I am not capable of carrying out this mission. But perhaps you have some advice you can give me . . . "
Confucius said, "In the world, there are two great decrees: one is fate and the other is duty. " That a son should love his parents is fate-you cannot erase this from his heart. That a subject should serve his ruler is duty - there is no place he can go and be without his ruler, no place he can escape to between heaven and earth. These are called the great decrees. Therefore, to serve your parents and be content to follow them anywhere-this is the perfection of filial piety. To serve your ruler and be content to do anything for him-this is the peak of loyalty. And to serve your own mind so that sadness or joy do not sway or move it; to understand what you can do nothing about and to be content with it as with fate-this is the perfection of virtue. As a subject and a son, you are bound to find things you cannot avoid. If you act in accordance with the state of affairs and forget about yourself, then what lesiure will you have to love life and hate death? Act in this way and you will be all right.
"I want to tell you something else I have learned. In all human relations, if the two parties are living close to each other, they may form a bond through personal trust. But if they are far apart, they must use words to communicate their loyalty, and words must be transmitted by someone. To transmit words that are either pleasing to both parties or infuriating to both parties is one of the most difficult things in the world. Where both parties are pleased, there must be some exaggeration of the good points; and where both parties are angered, there must be some exaggeration of the bad points. Anything that smacks of exaggeration is irresponsible. Where there is irresponsibility, no one will trust what is said, and when that happens, the man who is transmitting the words will be in danger. Therefore the aphorism says, `Transmit the established facts; do not transmit words of exaggeration. ' If you do that, you will probably come out all right.
"When men get together to pit their strength in games of skill, they start off in a light and friendly mood, but usually end up in a dark and angry one, and if they go on too long they start resorting to various underhanded tricks. When men meet at some ceremony to drink, they start off in an orderly manner, but usually end up in disorder, and if they go on too long they start indulging in various irregular amusements. It is the same with all things. What starts out being sincere usually ends up being deceitful. What was simple in the beginning acquires monstrous proportions in the end.
"Words are like wind and waves; actions are a matter of gain and loss. Wind and waves are easily moved; questions of gain and loss easily lead to danger. Hence anger arises from no other cause than clever words and one-sided speeches. When animals face death, they do not care what cries they make; their breath comes in gasps and a wild fierceness is born in their hearts. [Men, too,] if you press them too hard, are bound to answer you with ill-natured hearts, though they do not know why they do so. If they themselves do not understand why they behave like this, then who knows where it will end?
"Therefore the aphorism says, `Do not deviate from your orders; do not press for completion. ' To go beyond the limit is excess; to deviate from orders or press for completion is a dangerous thing. A good completion takes a long time; a bad completion cannot be changed later. Can you afford to be careless?
"Just go along with things and let your mind move freely. Resign yourself to what cannot be avoided and nourish what is within you - this is best. What more do you have to do to fulfill your mission? Nothing is as good as following orders (obeying fate) - that's how difficult it is! " 12
Yen Ho, who had been appointed tutor to the crown prince, son of Duke Ling of Wei, went to consult Ch'u Po-yu. 13 "Here is this man who by nature is lacking in virtue. If I let him go on with his unruliness I will endanger the state. If I try to impose some rule on him, I will endanger myself. He knows enough to recognize the faults of others, but he doesn't know his own faults. What can I do with a man like this? "
"A very good question," said Ch'u Po-yu. "Be careful, be on your guard, and make sure that you yourself are in the right! In your actions it is best to follow along with him, and in your mind it is best to harmonize with him. However, these two courses involve certain dangers. Though you follow along, you don't want to be pulled into his doings, and though you harmonize, you don't want to be drawn out too far. If in your actions you follow along to the extent of being pulled in with him, then you will be overthrown, destroyed, wiped out, and brought to your knees. If in your mind you harmonize to the extent of being drawn out, then you will be talked about, named, blamed, and condemned. If he wants to be a child, be a child with him. If he wants to follow erratic ways, follow erratic ways with him. If he wants to be reckless, be reckless with him. Understand him thoroughly, and lead him to the point where he is without fault. 14
"Don't you know about the praying mantis that waved its arms angrily in front of an approaching carriage, unaware that they were incapable of stopping it? Such was the high opinion it had of its talents. Be careful, be on your guard! If you offend him by parading your store of talents, you will be in danger!
"Don't you know how the tiger trainer goes about it? He doesn't dare give the tiger any living thing to eat for fear it will learn the taste of fury by killing it. He doesn't dare give it any whole thing to eat for fear it will learn the taste of fury by tearing it apart. He gauges the state of the tiger's appetite and thoroughly understands its fierce disposition. Tigers are a different breed from men, and yet you can train them to be gentle with their keepers by following along with them. The men who get killed are the ones who go against them.
"The horse lover will use a fine box to catch the dung and a giant clam shell to catch the stale. But if a mosquito or a fly lights on the horse and he slaps it at the wrong time, then the horse will break the bit, hurt its head, and bang its chest. The horse lover tries to think of everything, but his affection leads him into error. Can you afford to be careless? "
Carpenter Shih went to Ch'i and, when he got to Crooked Shaft, he saw a serrate oak standing by the village shrine. It was broad enough to shelter several thousand oxen and measured a hundred spans around, towering above the hills. The lowest branches were eighty feet from the ground, and a dozen or so of them could have been made into boats. There were so many sightseers that the place looked like a fair, but the carpenter didn't even glance around and went on his way without stopping. His apprentice stood staring for a long time and then ran after Carpenter Shih and said, "Since I first took up my ax and followed you, Master, I have never seen timber as beautiful as this. But you don't even bother to look, and go right on without stopping. Why is that? "
"Forget it - say no more! " said the carpenter. "It's a worthless tree! Make boats out of it and they'd sink; make coffins and they'd rot in no time; make vessels and they'd break at once. Use it for doors and it would sweat sap like pine; use it for posts and the worms would eat them up. It's not a timber tree - there's nothing it can be used for. That's how it got to be that old! "
After Carpenter Shih had returned home, the oak tree appeared to him in a dream and said, "What are you comparing me with? Are you comparing me with those useful trees? The cherry apple, the pear, the orange, the citron, the rest of those fructiferous trees and shrubs - as soon as their fruit is ripe, they are torn apart and subjected to abuse. Their big limbs are broken off, their little limbs are yanked around. Their utility makes life miserable for them, and so they don't get to finish out the years Heaven gave them, but are cut off in mid-journey. They bring it on themselves - the pulling and tearing of the common mob. And it's the same way with all other things.
"As for me, I've been trying a long time to be of no use, and though I almost died, I've finally got it. This is of great use to me. If I had been of some use, would I ever have grown this large? Moreover you and I are both of us things. What's the point of this - things condemning things? You, a worthless man about to die-how do you know I'm a worthless tree? "
When Carpenter Shih woke up, he reported his dream. His apprentice said, "If it's so intent on being of no use, what's it doing there at the village shrine? " 15
"Shhh! Say no more! It's only resting there. If we carp and criticize, it will merely conclude that we don't understand it. Even if it weren't at the shrine, do you suppose it would be cut down? It protects itself in a different way from ordinary people. If you try to judge it by conventional standards, you'll be way off! "
Tzu-ch'i of Nan-po was wandering around the Hill of Shang when he saw a huge tree there, different from all the rest. A thousand teams of horses could have taken shelter under it and its shade would have covered them all. Tzu-ch'i said, "What tree is this? It must certainly have some extraordinary usefulness! " But, looking up, he saw that the smaller limbs were gnarled and twisted, unfit for beams or rafters, and looking down, he saw that the trunk was pitted and rotten and could not be used for coffins. He licked one of the leaves and it blistered his mouth and made it sore. He sniffed the odor and it was enough to make a man drunk for three days. "It turns out to be a completely unusable tree," said Tzu-ch'i, "and so it has been able to grow this big. Aha ! - it is this unusableness that the Holy Man makes use of! "
The region of Ching-shih in Sung is fine for growing catalpas, cypresses, and mulberries. But those that are more than one or two arm-lengths around are cut down for people who want monkey perches; those that are three or four spans around are cut down for the ridgepoles of tall roofs;", and those that are seven or eight spans are cut down for the families of nobles or rich merchants who want side boards for coffins. So they never get to live out the years Heaven gave them, but are cut down in mid-journey by axes. This is the danger of being usable. In the Chieh sacrifice," oxen with white foreheads, pigs with turned-up snouts, and men with piles cannot be offered to the river. This is something all the shamans know, and hence they consider them inauspicious creatures. But the Holy Man for the same reason considers them highly auspicious.
There's Crippled Shu - chin stuck down in his navel, shoulders up above his head, pigtail pointing at the sky, his five organs on the top, his two thighs pressing his ribs. By sewing and washing, he gets enough to fill his mouth; by handling a winnow and sifting out the good grain, he makes enough to feed ten people. When the authorities call out the troops, he stands in the crowd waving good-by; when they get up a big work party, they pass him over because he's a chronic invalid. And when they are doling out grain to the ailing, he gets three big measures and ten bundles of firewood. With a crippled body, he's still able to look after himself and finish out the years Heaven gave him. How much better, then, if he had crippled virtue!
When Confucius visited Ch'u, Chieh Yu, the madman of Ch'u, wandered by his gate crying, "Phoenix, phoenix, how his virtue failed! The future you cannot wait for; the past you cannot pursue. When the world has the Way, the sage succeeds; when the world is without the Way, the sage survives. In times like the present, we do well to escape penalty. Good fortune is light as a feather, but nobody knows how to hold it up. Misfortune is heavy as the earth, but nobody knows how to stay out of its way. Leave off, leave off - this teaching men virtue! Dangerous, dangerous - to mark off the ground and run! Fool, fool - don't spoil my walking! I walk a crooked way - don't step on my feet. The mountain trees do
themselves harm; the grease in the torch burns itself up. The cinnamon can be eaten and so it gets cut down; the lacquer tree can be used and so it gets hacked apart. All men know the use of the useful, but nobody knows the use of the useless! " 18
Section FIVE - THE SIGN OF VIRTUE COMPLETE
IN LU THERE WAS A MAN named Wang Tai who had had his foot cut off. ' He had as many followers gathered around him as Confucius.
Ch'ang Chi asked Confucius, "This Wang T'ai who's lost a foot - how does he get to divide up Lu with you, Master, and make half of it his disciples? He doesn't stand up and teach, he doesn't sit down and discuss, yet they go to him empty and come home full. Does he really have some wordless teaching, some formless way of bringing the mind to completion? What sort of man is he? "
Confucius said, "This gentleman is a sage. It's just that I've been tardy and haven't gone to see him yet. But if I go to him as my teacher, how much more should those who are not my equals! Why only the state of Lu? I'll bring the whole world along and we'll all become his followers! "
Ch'ang Chi said, "If he's lost a foot and is still superior to the Master, then how far above the common run of men he must be! A man like that - what unique way does he have of using his mind? "
Confucius said, "Life and death are great affairs, and yet they are no change to him. Though heaven and earth flop over and fall down, it is no loss to him. He sees clearly into what has no falsehood and does not shift with things. He takes it as fate that things should change, and he holds fast to the source. "
"What do you mean by that? " asked Ch'ang Chi.
Confucius said, "If you look at them from the point of view of their differences, then there is liver and gall, Ch'u and Yueh. But if you look at them from the point of view of their sameness, then the ten thousand things are all one. A man like this doesn't know what his ears or eyes should approve - he lets his mind play in the harmony of virtue. As for things, he sees them as one and does not see their loss. He regards the loss of a foot as a lump of earth thrown away. "
Ch'ang Chi said, "In the way he goes about it, he uses his knowledge to get at his mind, and uses his mind to get at the constant mind. Why should things gather around him? "
Confucius said, "Men do not mirror themselves in running water - they mirror themselves in still water. Only what is still can still the stillness of other things. Of those that receive life from the earth, the pine and cypress alone are best - they stay as green as ever in winter or summer. Of those that receive life from Heaven, Yao and Shun alone are best - they stand at the head of the ten thousand things. Luckily they were able to order their lives, and thereby order the lives of other things. Proof that a man is holding fast to the beginning lies in the fact of his fearlessness. A brave soldier will plunge alone into the midst of nine armies. He seeks fame and can bring himself to this.
How much more, then, is possible for a man who governs Heaven and earth, stores up the ten thousand things, lets the six parts of his body2 be only a dwelling, makes ornaments of his ears and eyes, unifies the knowledge of what he knows, and in his mind never tastes death. He will soon choose the day and ascend far off. Men may become his followers, but how could he be willing to bother himself about things? "
Shen-t'u Chia, who had lost a foot, was studying under Pohun Wu-jen along with Tzu-ch'an of Cheng. 3 Tzu-ch'an said to Shen-t'u Chia, "If I go out first, you stay behind, and if you go out first, I'll stay behind. "
Next day the two of them were again sitting on the same mat in the small hall. Tzu-ch'an said to Shen-t'u Chia, "If I go out first, you stay behind, and if you go out first, I'll stay behind! Now I will go out. Are you going to stay behind or aren't you? When you see a prime minister, you don't even get out of the way - do you think you're the equal of a prime minister? "
Shen-t'u Chia said, "Within the gates of the Master, is there any such thing as a prime minister? You take delight in being a prime minister and pushing people behind you. But I've heard that if the mirror is bright, no dust settles on it; if dust settles, it isn't really bright. When you live around worthy men a long time, you'll be free of faults. You regard the Master as a great man, and yet you talk like this - it's not right, is it? "
Tzu-ch'an said, "You, a man like this - and still you claim to be better than a Yao! Take a look at your virtue and see if it's not enough to give you cause to reflect! "
Shen-t'u Chia said, "People who excuse their faults and claim they didn't deserve to be punished - there are lots of them. But those who don't excuse their faults and who admit they didn't deserve to be spared - they are few. To know what you can't do anything about, and to be content with it as you would with fate - only a man of virtue can do that. If you play around in front of Archer Yi's target, you're right in the way of the arrows, and if you don't get hit, it's a matter of fate. There are lots of men with two feet who laugh at me for having only one. It makes me boil with rage, but I come here to the Master's place and I feel calmed down again and go home. I don't know whether he washes me clean with goodness, or whether I come to understand things by myself. The Master and I have been friends for nineteen years and he's never once let on that he's aware I'm missing a foot. Now you and I are supposed to be wandering outside the realm of forms and bodies, and you come looking for me inside it4 - you're at fault, aren't you? "
Tzu-ch'an squirmed, changed his expression, and put a different look on his face. "Say no more about it," he said.
In Lu there was a man named Shu-shan No-Toes who had had his foot cut off. Stumping along, he went to see Confucius.
"You weren't careful enough! " said Confucius. "Since you've already broken the law and gotten yourself into trouble like this, what do you expect to gain by coming to me now? "
No-Toes said, "I just didn't understand my duty and was too careless of my body, and so I lost a foot. But I've come now because I still have something that is worth more than a foot and I want to try to hold on to it. There is nothing that heaven doesn't cover, nothing that earth doesn't bear up. I supposed, Master, that you would be like heaven and earth. How did I know you would act like this? "
"It was stupid of me," said Confucius. "Please, Sir, won't you come in? I'd like to describe to you what I have learned. "
But No-Toes went out.
Confucius said, "Be diligent, my disciples! Here is No-Toes, a man who has had his foot cut off, and still he's striving to learn so he can make up for the evil of his former conduct. How much more, then, should men whose virtue is still unimpaired! "
No-Toes told the story to Lao Tan. "Confucius certainly hasn't reached the stage of a Perfect Man, has he? What does he mean coming around so obsequiously to study with you? 5 He is after the sham illusion of fame and reputation and doesn't know that the Perfect Man looks on these as so many handcuffs and fetters! "
Lao Tan said, "Why don't you just make him see that life and death are the same story, that acceptable and unacceptable are on a single string? Wouldn't it be well to free him from his handcuffs and fetters? "
No-Toes said, "When Heaven has punished him, how can you set him free? "
Duke Ai of Lu said to Confucius, "In Wei there was an ugly man named Ai T'ai-t'o. But when men were around him, they thought only of him and couldn't break away, and when women saw him, they ran begging to their fathers and mothers, saying, `I'd rather be this gentleman's concubine than another man's wife! ' - there were more than ten such cases and it hasn't stopped yet. No one ever heard him take the lead - he always just chimed in with other people. He wasn't in the position of a ruler where he could save men's lives, and he had no store of provisions to fill men's bellies. On top of that, he was ugly enough to astound the whole world, chimed in but never led, and knew no more than what went on right around him. And yet men and women flocked to him. He certainly must be different from other men, I thought, and I summoned him so I could have a look. Just as they said - he was ugly enough to astound the world. But he hadn't been with me more than a month or so when I began to realize what kind of man he was, and before the year was out, I really trusted him. There was no one in the state to act as chief minister, and I wanted to hand the government over to him. He was vague about giving an answer, evasive, as though he hoped to be let off, and I was embarrassed, but in the end I turned the state over to him. Then, before I knew it, he left me and went away. I felt completely crushed, as though I'd suffered a loss and didn't have anyone left to enjoy my state with. What kind of man is he anyway? "
Confucius said, "I once went on a mission to Ch'u, and as I was going along, I saw some little pigs nursing at the body of their dead mother. After a while, they gave a start and all ran away and left her, because they could no longer see their likeness in her; she was not the same as she had been before. In loving their mother, they loved not her body but the thing that moved her body. When a man has been killed in battle and people come to bury him, he has no use for his medals. When a man has had his feet amputated, he doesn't care much about shoes. For both, the thing that is basic no longer exists. When women are selected to be consorts of the Son of Heaven, their nails are not pared and their ears are not pierced. When a man has just taken a wife, he is kept in posts outside [the palace] and is no longer sent on [dangerous] missions. 6 If so much care is taken to keep the body whole, how much more in the case of a man whose virtue is whole? Now Ai T'ai-t'o says nothing and is trusted, accomplishes nothing and is loved, so that people want to turn over their states to him and are only afraid he won't accept. It must be that his powers are whole, though his virtue takes no form. "
"What do you mean when you say his powers are whole? " asked Duke Ai.
Confucius said, "Life, death, preservation, loss, failure, success, poverty, riches, worthiness, unworthiness, slander, fame, hunger, thirst, cold, heat - these are the alternations of the world, the workings of fate. Day and night they change place before us and wisdom cannot spy out their source. Therefore, they should not be enough to destroy your harmony; they should not be allowed to enter the Spirit Storehouse. 7 If you can harmonize and delight in them, master them and never be at a loss for joy, if you can do this day and night without break and make it be spring with everything, mingling with all and creating the moment within your own mind - this is what I call being whole in power. "
"What do you mean when you say his virtue takes no form? "
"Among level things, water at rest is the most perfect, and therefore it can serve as a standard. It guards what is inside and shows no movement outside. Virtue is the establishment of perfect harmony. Though virtue takes no form, things cannot break away from it. "
Some days later, Duke Ai reported his conversation to Min Tzu. " "At first, when I faced south and became ruler of the realm, I tried to look after the regulation of the people and worried that they might die. I really thought I understood things perfectly. But now that I've heard the words of a Perfect Man, I'm afraid there was nothing to my understanding - I was thinking too little of my own welfare and ruining the state. Confucius and I are not subject and ruler-we are friends in virtue, that's all. "
Mr. Lame-Hunchback-No-Lips talked to Duke Ling of Wei, and Duke Ling was so pleased with him that when he looked at normal men he thought their necks looked too lean and skinny. 9 Mr. Pitcher-Sized-Wen talked to Duke Huan of Ch'i, and Duke Huan was so pleased with him that when he looked at normal men he thought their necks looked too lean and skinny. Therefore, if virtue is preeminent, the body will be forgotten. But when men do not forget what can be forgotten, but forget what cannot be forgotten - that may be called true forgetting.
So the sage has his wanderings. For him, knowledge is an offshoot, promises are glue, favors are a patching up, and skill is a peddler. The sage hatches no schemes, so what use has he for knowledge? He does no carving, so what use has he for glue? He suffers no loss, so what use has he for favors? He hawks no goods, so what use has he for peddling? These four are called Heavenly Gruel. Heavenly Gruel is the food of Heaven, and if he's already gotten food from Heaven, what use does he have for men? He has the form of a man but not the feelings of a man. Since he has the form of a man, he bands together with other men. Since he doesn't have the feelings of a man, right and wrong cannot get at him. Puny and small, he sticks with the rest of men. Massive and great, he perfects his Heaven alone.
Hui Tzu said to Chuang Tzu, "Can a man really be without feelings? "
Chuang Tzu: "Yes. "
Hui Tzu: "But a man who has no feelings-how can you call him a man? "
Chuang Tzu: "The Way gave him a face; Heaven gave him a form - why can't you call him a man? "
Hui Tzu: "But if you've already called him a man, how can he be without feelings? "
Chuang Tzu: "That's not what I mean by feelings. When I talk about having no feelings, I mean that a man doesn't allow likes or dislikes to get in and do him harm. He just lets things be the way they are and doesn't try to help life along. "
Hui Tzu: "If he doesn't try to help life along, then how can he keep himself alive? "
Chuang Tzu: "The Way gave him a face; Heaven gave him a form. He doesn't let likes or dislikes get in and do him harm. You, now - you treat your spirit like an outsider. You wear out your energy, leaning on a tree and moaning, slumping at your desk and dozing - Heaven picked out a body for you and you use it to gibber about `hard' and `white'! " 10
Section SIX - THE GREAT AND VENERABLE TEACHER
HE WHO KNOWS WHAT IT Is that Heaven does, and knows what it is that man does, has reached the peak.
Knowing what it is that Heaven does, he lives with Heaven. Knowing what it is that man does, he uses the knowledge of what he knows to help out the knowledge of what he doesn't know, and lives out the years that Heaven gave him without being cut off midway - this is the perfection of knowledge.
However, there is a difficulty. Knowledge must wait for something before it can be applicable, and that which it waits for is never certain. How, then, can I know that what I call Heaven is not really man, and what I call man is not really Heaven? There must first be a True Man' before there can be true knowledge.
What do I mean by a True Man? The True Man of ancient times did not rebel against want, did not grow proud in plenty, and did not plan his affairs. A man like this could commit an error and not regret it, could meet with success and not make a show. A man like this could climb the high places and not be frightened, could enter the water and not get wet, could enter the fire and not get burned. His knowledge was able to climb all the way up to the Way like this.
The True Man of ancient times slept without dreaming and woke without care; he ate without savoring and his breath came from deep inside. The True Man breathes with his heels; the mass of men breathe with their throats. Crushed and bound down, they gasp out their words as though they were retching. Deep in their passions and desires, they are shallow in the workings of Heaven.
The True Man of ancient times knew nothing of loving life, knew nothing of hating death. He emerged without delight; he went back in without a fuss. He came briskly, he went briskly, and that was all. He didn't forget where he began; he didn't try to find out where he would end. He received something and took pleasure in it; he forgot about it and handed it back again. This is what I call not using the mind to repel the Way, not using man to help out Heaven. This is what I call the True Man.
Since he is like this, his mind forgets;2 his face is calm; his forehead is broad. He is chilly like autumn, balmy like spring, and his joy and anger prevail through the four seasons. He goes along with what is right for things and no one knows his limit. Therefore, when the sage calls out the troops, he may overthrow nations but he will not lose the hearts of the people. His bounty enriches ten thousand ages but he has no love for men. Therefore he who delights in bringing success to things is not a sage; he who has affections is not benevolent; he who looks for the right time is not a worthy man; he who cannot encompass both profit and loss is not a gentleman; he who thinks of conduct and fame and misleads himself is not a man of breeding; and he who destroys himself and is without truth is not a user of men. Those like Hu Pu-hsieh, Wu Kuang, Po Yi, Shu Ch'i, Chi Tzu, Hsu Yu, Chi T'o, and Shen-t'u Ti-all of them slaved in the service of other men, took joy in bringing other men joy, but could not find joy in any joy of their own. 3
This was the True Man of old: his bearing was lofty and did not crumble; he appeared to lack but accepted nothing; he was dignified in his correctness but not insistent; he was vast in his emptiness but not ostentatious. Mild and cheerful, he seemed to be happy; reluctant, he could not help doing certain things; annoyed, he let it show in his face; relaxed, he rested in his virtue. Tolerant,4 he seemed to be part of the world; towering alone, he could be checked by nothing; withdrawn, he seemed to prefer to cut himself off; bemused, he forgot what he was going to say. 5
He regarded penalties as the body, rites as the wings, wisdom as what is timely, virtue as what is reasonable. Because he regarded penalties as the body, he was benign in his killing. Because he regarded rites as the wings, he got along in the world. Because he regarded wisdom as what is timely, there were things that he could not keep from doing. Because he regarded virtue as what is reasonable, he was like a man with two feet who gets to the top of the hill. And yet people really believed that he worked hard to get there. 6
Therefore his liking was one and his not liking was one. His being one was one and his not being one was one. In being one, he was acting as a companion of Heaven. In not being one, he was acting as a companion of man. When man and Heaven do not defeat each other, then we may be said to have the True Man.
Life and death are fated - constant as the succession of dark and dawn, a matter of Heaven. There are some things which man can do nothing about - all are a matter of the nature of creatures. If a man is willing to regard Heaven as a father and to love it, then how much more should he be willing to do for that which is even greater! 7 If he is willing to regard the ruler as superior to himself and to die for him, then how much more should he be willing to do for the Truth!
When the springs dry up and the fish are left stranded on the ground, they spew each other with moisture and wet each other down with spit - but it would be much better if they could forget each other in the rivers and lakes. Instead of praising Yao and condemning Chieh, it would be better to forget both of them and transform yourself with the Way.
The Great Clod burdens me with form, labors me with life, eases me in old age, and rests me in death. So if I think well of my life, for the same reason I must think well of my death. 8
You hide your boat in the ravine and your fish net9 in the swamp and tell yourself that they will be safe. But in the middle of the night a strong man shoulders them and carries them off, and in your stupidity you don't know why it happened. You think you do right to hide little things in big ones, and yet they get away from you. But if you were to hide the world in the world, so that nothing could get away, this would be the final reality of the constancy of things.
You have had the audacity to take on human form and you are delighted. But the human form has ten thousand changes that never come to an end. Your joys, then, must be uncountable. Therefore, the sage wanders in the realm where things cannot get away from him, and all are preserved. He delights in early death; he delights in old age; he delights in the beginning; he delights in the end. If he can serve as a model for men, how much more so that which the ten thousand things are tied to and all changes alike wait upon!
The Way has its reality and its signs but is without action or form. You can hand it down but you cannot receive it; you can get it but you cannot see it. It is its own source, its own root. Before Heaven and earth existed it was there, firm from ancient times. It gave spirituality to the spirits and to God; it gave birth to Heaven and to earth. It exists beyond the highest point, and yet you cannot call it lofty; it exists beneath the limit of the six directions, and yet you cannot call it deep. It was born before Heaven and earth, and yet you cannot say it has been there for long; it is earlier than the earliest time, and yet you cannot call it old.
Hsi-wei got it and held up heaven and earth. 10 Fu Hsi got it and entered into the mother of breath. The Big Dipper got it and from ancient times has never wavered. The Sun and Moon got it and from ancient times have never rested. K'an-p'i got it and entered K'un-lun. P’ing-i got it and wandered in the great river.
Tzu-kao, duke of She,8 who was being sent on a mission to Ch'i, consulted Confucius. "The king is sending me on a very important mission. Ch'i will probably treat me with great honor but will be in no hurry to do anything more. Even a commoner cannot be forced to act, much less one of the feudal lords. I am very worried about it. You once said to me, `In all affairs, whether large or small, there are few men who reach a happy conclusion except through the Way. If you do not succeed, you are bound to suffer from the judgment of men. If you do succeed, you are bound to suffer from the yin and yang. 9 To suffer no harm whether you succeed or not - only the man who has virtue can do that. ' I am a man who eats plain food that is simply cooked, so that no one ever complains of the heat in my kitchens. 10 Yet this morning I received my orders from the king and by evening I am gulping ice water - do you suppose I have developed some kind of internal fever? I have not even gone to Ch'i to see what the situation is like and already I am suffering from the yin and yang. And if I do not succeed, I am bound to suffer from the judgment of men. I will have both worries. As a minister, I am not capable of carrying out this mission. But perhaps you have some advice you can give me . . . "
Confucius said, "In the world, there are two great decrees: one is fate and the other is duty. " That a son should love his parents is fate-you cannot erase this from his heart. That a subject should serve his ruler is duty - there is no place he can go and be without his ruler, no place he can escape to between heaven and earth. These are called the great decrees. Therefore, to serve your parents and be content to follow them anywhere-this is the perfection of filial piety. To serve your ruler and be content to do anything for him-this is the peak of loyalty. And to serve your own mind so that sadness or joy do not sway or move it; to understand what you can do nothing about and to be content with it as with fate-this is the perfection of virtue. As a subject and a son, you are bound to find things you cannot avoid. If you act in accordance with the state of affairs and forget about yourself, then what lesiure will you have to love life and hate death? Act in this way and you will be all right.
"I want to tell you something else I have learned. In all human relations, if the two parties are living close to each other, they may form a bond through personal trust. But if they are far apart, they must use words to communicate their loyalty, and words must be transmitted by someone. To transmit words that are either pleasing to both parties or infuriating to both parties is one of the most difficult things in the world. Where both parties are pleased, there must be some exaggeration of the good points; and where both parties are angered, there must be some exaggeration of the bad points. Anything that smacks of exaggeration is irresponsible. Where there is irresponsibility, no one will trust what is said, and when that happens, the man who is transmitting the words will be in danger. Therefore the aphorism says, `Transmit the established facts; do not transmit words of exaggeration. ' If you do that, you will probably come out all right.
"When men get together to pit their strength in games of skill, they start off in a light and friendly mood, but usually end up in a dark and angry one, and if they go on too long they start resorting to various underhanded tricks. When men meet at some ceremony to drink, they start off in an orderly manner, but usually end up in disorder, and if they go on too long they start indulging in various irregular amusements. It is the same with all things. What starts out being sincere usually ends up being deceitful. What was simple in the beginning acquires monstrous proportions in the end.
"Words are like wind and waves; actions are a matter of gain and loss. Wind and waves are easily moved; questions of gain and loss easily lead to danger. Hence anger arises from no other cause than clever words and one-sided speeches. When animals face death, they do not care what cries they make; their breath comes in gasps and a wild fierceness is born in their hearts. [Men, too,] if you press them too hard, are bound to answer you with ill-natured hearts, though they do not know why they do so. If they themselves do not understand why they behave like this, then who knows where it will end?
"Therefore the aphorism says, `Do not deviate from your orders; do not press for completion. ' To go beyond the limit is excess; to deviate from orders or press for completion is a dangerous thing. A good completion takes a long time; a bad completion cannot be changed later. Can you afford to be careless?
"Just go along with things and let your mind move freely. Resign yourself to what cannot be avoided and nourish what is within you - this is best. What more do you have to do to fulfill your mission? Nothing is as good as following orders (obeying fate) - that's how difficult it is! " 12
Yen Ho, who had been appointed tutor to the crown prince, son of Duke Ling of Wei, went to consult Ch'u Po-yu. 13 "Here is this man who by nature is lacking in virtue. If I let him go on with his unruliness I will endanger the state. If I try to impose some rule on him, I will endanger myself. He knows enough to recognize the faults of others, but he doesn't know his own faults. What can I do with a man like this? "
"A very good question," said Ch'u Po-yu. "Be careful, be on your guard, and make sure that you yourself are in the right! In your actions it is best to follow along with him, and in your mind it is best to harmonize with him. However, these two courses involve certain dangers. Though you follow along, you don't want to be pulled into his doings, and though you harmonize, you don't want to be drawn out too far. If in your actions you follow along to the extent of being pulled in with him, then you will be overthrown, destroyed, wiped out, and brought to your knees. If in your mind you harmonize to the extent of being drawn out, then you will be talked about, named, blamed, and condemned. If he wants to be a child, be a child with him. If he wants to follow erratic ways, follow erratic ways with him. If he wants to be reckless, be reckless with him. Understand him thoroughly, and lead him to the point where he is without fault. 14
"Don't you know about the praying mantis that waved its arms angrily in front of an approaching carriage, unaware that they were incapable of stopping it? Such was the high opinion it had of its talents. Be careful, be on your guard! If you offend him by parading your store of talents, you will be in danger!
"Don't you know how the tiger trainer goes about it? He doesn't dare give the tiger any living thing to eat for fear it will learn the taste of fury by killing it. He doesn't dare give it any whole thing to eat for fear it will learn the taste of fury by tearing it apart. He gauges the state of the tiger's appetite and thoroughly understands its fierce disposition. Tigers are a different breed from men, and yet you can train them to be gentle with their keepers by following along with them. The men who get killed are the ones who go against them.
"The horse lover will use a fine box to catch the dung and a giant clam shell to catch the stale. But if a mosquito or a fly lights on the horse and he slaps it at the wrong time, then the horse will break the bit, hurt its head, and bang its chest. The horse lover tries to think of everything, but his affection leads him into error. Can you afford to be careless? "
Carpenter Shih went to Ch'i and, when he got to Crooked Shaft, he saw a serrate oak standing by the village shrine. It was broad enough to shelter several thousand oxen and measured a hundred spans around, towering above the hills. The lowest branches were eighty feet from the ground, and a dozen or so of them could have been made into boats. There were so many sightseers that the place looked like a fair, but the carpenter didn't even glance around and went on his way without stopping. His apprentice stood staring for a long time and then ran after Carpenter Shih and said, "Since I first took up my ax and followed you, Master, I have never seen timber as beautiful as this. But you don't even bother to look, and go right on without stopping. Why is that? "
"Forget it - say no more! " said the carpenter. "It's a worthless tree! Make boats out of it and they'd sink; make coffins and they'd rot in no time; make vessels and they'd break at once. Use it for doors and it would sweat sap like pine; use it for posts and the worms would eat them up. It's not a timber tree - there's nothing it can be used for. That's how it got to be that old! "
After Carpenter Shih had returned home, the oak tree appeared to him in a dream and said, "What are you comparing me with? Are you comparing me with those useful trees? The cherry apple, the pear, the orange, the citron, the rest of those fructiferous trees and shrubs - as soon as their fruit is ripe, they are torn apart and subjected to abuse. Their big limbs are broken off, their little limbs are yanked around. Their utility makes life miserable for them, and so they don't get to finish out the years Heaven gave them, but are cut off in mid-journey. They bring it on themselves - the pulling and tearing of the common mob. And it's the same way with all other things.
"As for me, I've been trying a long time to be of no use, and though I almost died, I've finally got it. This is of great use to me. If I had been of some use, would I ever have grown this large? Moreover you and I are both of us things. What's the point of this - things condemning things? You, a worthless man about to die-how do you know I'm a worthless tree? "
When Carpenter Shih woke up, he reported his dream. His apprentice said, "If it's so intent on being of no use, what's it doing there at the village shrine? " 15
"Shhh! Say no more! It's only resting there. If we carp and criticize, it will merely conclude that we don't understand it. Even if it weren't at the shrine, do you suppose it would be cut down? It protects itself in a different way from ordinary people. If you try to judge it by conventional standards, you'll be way off! "
Tzu-ch'i of Nan-po was wandering around the Hill of Shang when he saw a huge tree there, different from all the rest. A thousand teams of horses could have taken shelter under it and its shade would have covered them all. Tzu-ch'i said, "What tree is this? It must certainly have some extraordinary usefulness! " But, looking up, he saw that the smaller limbs were gnarled and twisted, unfit for beams or rafters, and looking down, he saw that the trunk was pitted and rotten and could not be used for coffins. He licked one of the leaves and it blistered his mouth and made it sore. He sniffed the odor and it was enough to make a man drunk for three days. "It turns out to be a completely unusable tree," said Tzu-ch'i, "and so it has been able to grow this big. Aha ! - it is this unusableness that the Holy Man makes use of! "
The region of Ching-shih in Sung is fine for growing catalpas, cypresses, and mulberries. But those that are more than one or two arm-lengths around are cut down for people who want monkey perches; those that are three or four spans around are cut down for the ridgepoles of tall roofs;", and those that are seven or eight spans are cut down for the families of nobles or rich merchants who want side boards for coffins. So they never get to live out the years Heaven gave them, but are cut down in mid-journey by axes. This is the danger of being usable. In the Chieh sacrifice," oxen with white foreheads, pigs with turned-up snouts, and men with piles cannot be offered to the river. This is something all the shamans know, and hence they consider them inauspicious creatures. But the Holy Man for the same reason considers them highly auspicious.
There's Crippled Shu - chin stuck down in his navel, shoulders up above his head, pigtail pointing at the sky, his five organs on the top, his two thighs pressing his ribs. By sewing and washing, he gets enough to fill his mouth; by handling a winnow and sifting out the good grain, he makes enough to feed ten people. When the authorities call out the troops, he stands in the crowd waving good-by; when they get up a big work party, they pass him over because he's a chronic invalid. And when they are doling out grain to the ailing, he gets three big measures and ten bundles of firewood. With a crippled body, he's still able to look after himself and finish out the years Heaven gave him. How much better, then, if he had crippled virtue!
When Confucius visited Ch'u, Chieh Yu, the madman of Ch'u, wandered by his gate crying, "Phoenix, phoenix, how his virtue failed! The future you cannot wait for; the past you cannot pursue. When the world has the Way, the sage succeeds; when the world is without the Way, the sage survives. In times like the present, we do well to escape penalty. Good fortune is light as a feather, but nobody knows how to hold it up. Misfortune is heavy as the earth, but nobody knows how to stay out of its way. Leave off, leave off - this teaching men virtue! Dangerous, dangerous - to mark off the ground and run! Fool, fool - don't spoil my walking! I walk a crooked way - don't step on my feet. The mountain trees do
themselves harm; the grease in the torch burns itself up. The cinnamon can be eaten and so it gets cut down; the lacquer tree can be used and so it gets hacked apart. All men know the use of the useful, but nobody knows the use of the useless! " 18
Section FIVE - THE SIGN OF VIRTUE COMPLETE
IN LU THERE WAS A MAN named Wang Tai who had had his foot cut off. ' He had as many followers gathered around him as Confucius.
Ch'ang Chi asked Confucius, "This Wang T'ai who's lost a foot - how does he get to divide up Lu with you, Master, and make half of it his disciples? He doesn't stand up and teach, he doesn't sit down and discuss, yet they go to him empty and come home full. Does he really have some wordless teaching, some formless way of bringing the mind to completion? What sort of man is he? "
Confucius said, "This gentleman is a sage. It's just that I've been tardy and haven't gone to see him yet. But if I go to him as my teacher, how much more should those who are not my equals! Why only the state of Lu? I'll bring the whole world along and we'll all become his followers! "
Ch'ang Chi said, "If he's lost a foot and is still superior to the Master, then how far above the common run of men he must be! A man like that - what unique way does he have of using his mind? "
Confucius said, "Life and death are great affairs, and yet they are no change to him. Though heaven and earth flop over and fall down, it is no loss to him. He sees clearly into what has no falsehood and does not shift with things. He takes it as fate that things should change, and he holds fast to the source. "
"What do you mean by that? " asked Ch'ang Chi.
Confucius said, "If you look at them from the point of view of their differences, then there is liver and gall, Ch'u and Yueh. But if you look at them from the point of view of their sameness, then the ten thousand things are all one. A man like this doesn't know what his ears or eyes should approve - he lets his mind play in the harmony of virtue. As for things, he sees them as one and does not see their loss. He regards the loss of a foot as a lump of earth thrown away. "
Ch'ang Chi said, "In the way he goes about it, he uses his knowledge to get at his mind, and uses his mind to get at the constant mind. Why should things gather around him? "
Confucius said, "Men do not mirror themselves in running water - they mirror themselves in still water. Only what is still can still the stillness of other things. Of those that receive life from the earth, the pine and cypress alone are best - they stay as green as ever in winter or summer. Of those that receive life from Heaven, Yao and Shun alone are best - they stand at the head of the ten thousand things. Luckily they were able to order their lives, and thereby order the lives of other things. Proof that a man is holding fast to the beginning lies in the fact of his fearlessness. A brave soldier will plunge alone into the midst of nine armies. He seeks fame and can bring himself to this.
How much more, then, is possible for a man who governs Heaven and earth, stores up the ten thousand things, lets the six parts of his body2 be only a dwelling, makes ornaments of his ears and eyes, unifies the knowledge of what he knows, and in his mind never tastes death. He will soon choose the day and ascend far off. Men may become his followers, but how could he be willing to bother himself about things? "
Shen-t'u Chia, who had lost a foot, was studying under Pohun Wu-jen along with Tzu-ch'an of Cheng. 3 Tzu-ch'an said to Shen-t'u Chia, "If I go out first, you stay behind, and if you go out first, I'll stay behind. "
Next day the two of them were again sitting on the same mat in the small hall. Tzu-ch'an said to Shen-t'u Chia, "If I go out first, you stay behind, and if you go out first, I'll stay behind! Now I will go out. Are you going to stay behind or aren't you? When you see a prime minister, you don't even get out of the way - do you think you're the equal of a prime minister? "
Shen-t'u Chia said, "Within the gates of the Master, is there any such thing as a prime minister? You take delight in being a prime minister and pushing people behind you. But I've heard that if the mirror is bright, no dust settles on it; if dust settles, it isn't really bright. When you live around worthy men a long time, you'll be free of faults. You regard the Master as a great man, and yet you talk like this - it's not right, is it? "
Tzu-ch'an said, "You, a man like this - and still you claim to be better than a Yao! Take a look at your virtue and see if it's not enough to give you cause to reflect! "
Shen-t'u Chia said, "People who excuse their faults and claim they didn't deserve to be punished - there are lots of them. But those who don't excuse their faults and who admit they didn't deserve to be spared - they are few. To know what you can't do anything about, and to be content with it as you would with fate - only a man of virtue can do that. If you play around in front of Archer Yi's target, you're right in the way of the arrows, and if you don't get hit, it's a matter of fate. There are lots of men with two feet who laugh at me for having only one. It makes me boil with rage, but I come here to the Master's place and I feel calmed down again and go home. I don't know whether he washes me clean with goodness, or whether I come to understand things by myself. The Master and I have been friends for nineteen years and he's never once let on that he's aware I'm missing a foot. Now you and I are supposed to be wandering outside the realm of forms and bodies, and you come looking for me inside it4 - you're at fault, aren't you? "
Tzu-ch'an squirmed, changed his expression, and put a different look on his face. "Say no more about it," he said.
In Lu there was a man named Shu-shan No-Toes who had had his foot cut off. Stumping along, he went to see Confucius.
"You weren't careful enough! " said Confucius. "Since you've already broken the law and gotten yourself into trouble like this, what do you expect to gain by coming to me now? "
No-Toes said, "I just didn't understand my duty and was too careless of my body, and so I lost a foot. But I've come now because I still have something that is worth more than a foot and I want to try to hold on to it. There is nothing that heaven doesn't cover, nothing that earth doesn't bear up. I supposed, Master, that you would be like heaven and earth. How did I know you would act like this? "
"It was stupid of me," said Confucius. "Please, Sir, won't you come in? I'd like to describe to you what I have learned. "
But No-Toes went out.
Confucius said, "Be diligent, my disciples! Here is No-Toes, a man who has had his foot cut off, and still he's striving to learn so he can make up for the evil of his former conduct. How much more, then, should men whose virtue is still unimpaired! "
No-Toes told the story to Lao Tan. "Confucius certainly hasn't reached the stage of a Perfect Man, has he? What does he mean coming around so obsequiously to study with you? 5 He is after the sham illusion of fame and reputation and doesn't know that the Perfect Man looks on these as so many handcuffs and fetters! "
Lao Tan said, "Why don't you just make him see that life and death are the same story, that acceptable and unacceptable are on a single string? Wouldn't it be well to free him from his handcuffs and fetters? "
No-Toes said, "When Heaven has punished him, how can you set him free? "
Duke Ai of Lu said to Confucius, "In Wei there was an ugly man named Ai T'ai-t'o. But when men were around him, they thought only of him and couldn't break away, and when women saw him, they ran begging to their fathers and mothers, saying, `I'd rather be this gentleman's concubine than another man's wife! ' - there were more than ten such cases and it hasn't stopped yet. No one ever heard him take the lead - he always just chimed in with other people. He wasn't in the position of a ruler where he could save men's lives, and he had no store of provisions to fill men's bellies. On top of that, he was ugly enough to astound the whole world, chimed in but never led, and knew no more than what went on right around him. And yet men and women flocked to him. He certainly must be different from other men, I thought, and I summoned him so I could have a look. Just as they said - he was ugly enough to astound the world. But he hadn't been with me more than a month or so when I began to realize what kind of man he was, and before the year was out, I really trusted him. There was no one in the state to act as chief minister, and I wanted to hand the government over to him. He was vague about giving an answer, evasive, as though he hoped to be let off, and I was embarrassed, but in the end I turned the state over to him. Then, before I knew it, he left me and went away. I felt completely crushed, as though I'd suffered a loss and didn't have anyone left to enjoy my state with. What kind of man is he anyway? "
Confucius said, "I once went on a mission to Ch'u, and as I was going along, I saw some little pigs nursing at the body of their dead mother. After a while, they gave a start and all ran away and left her, because they could no longer see their likeness in her; she was not the same as she had been before. In loving their mother, they loved not her body but the thing that moved her body. When a man has been killed in battle and people come to bury him, he has no use for his medals. When a man has had his feet amputated, he doesn't care much about shoes. For both, the thing that is basic no longer exists. When women are selected to be consorts of the Son of Heaven, their nails are not pared and their ears are not pierced. When a man has just taken a wife, he is kept in posts outside [the palace] and is no longer sent on [dangerous] missions. 6 If so much care is taken to keep the body whole, how much more in the case of a man whose virtue is whole? Now Ai T'ai-t'o says nothing and is trusted, accomplishes nothing and is loved, so that people want to turn over their states to him and are only afraid he won't accept. It must be that his powers are whole, though his virtue takes no form. "
"What do you mean when you say his powers are whole? " asked Duke Ai.
Confucius said, "Life, death, preservation, loss, failure, success, poverty, riches, worthiness, unworthiness, slander, fame, hunger, thirst, cold, heat - these are the alternations of the world, the workings of fate. Day and night they change place before us and wisdom cannot spy out their source. Therefore, they should not be enough to destroy your harmony; they should not be allowed to enter the Spirit Storehouse. 7 If you can harmonize and delight in them, master them and never be at a loss for joy, if you can do this day and night without break and make it be spring with everything, mingling with all and creating the moment within your own mind - this is what I call being whole in power. "
"What do you mean when you say his virtue takes no form? "
"Among level things, water at rest is the most perfect, and therefore it can serve as a standard. It guards what is inside and shows no movement outside. Virtue is the establishment of perfect harmony. Though virtue takes no form, things cannot break away from it. "
Some days later, Duke Ai reported his conversation to Min Tzu. " "At first, when I faced south and became ruler of the realm, I tried to look after the regulation of the people and worried that they might die. I really thought I understood things perfectly. But now that I've heard the words of a Perfect Man, I'm afraid there was nothing to my understanding - I was thinking too little of my own welfare and ruining the state. Confucius and I are not subject and ruler-we are friends in virtue, that's all. "
Mr. Lame-Hunchback-No-Lips talked to Duke Ling of Wei, and Duke Ling was so pleased with him that when he looked at normal men he thought their necks looked too lean and skinny. 9 Mr. Pitcher-Sized-Wen talked to Duke Huan of Ch'i, and Duke Huan was so pleased with him that when he looked at normal men he thought their necks looked too lean and skinny. Therefore, if virtue is preeminent, the body will be forgotten. But when men do not forget what can be forgotten, but forget what cannot be forgotten - that may be called true forgetting.
So the sage has his wanderings. For him, knowledge is an offshoot, promises are glue, favors are a patching up, and skill is a peddler. The sage hatches no schemes, so what use has he for knowledge? He does no carving, so what use has he for glue? He suffers no loss, so what use has he for favors? He hawks no goods, so what use has he for peddling? These four are called Heavenly Gruel. Heavenly Gruel is the food of Heaven, and if he's already gotten food from Heaven, what use does he have for men? He has the form of a man but not the feelings of a man. Since he has the form of a man, he bands together with other men. Since he doesn't have the feelings of a man, right and wrong cannot get at him. Puny and small, he sticks with the rest of men. Massive and great, he perfects his Heaven alone.
Hui Tzu said to Chuang Tzu, "Can a man really be without feelings? "
Chuang Tzu: "Yes. "
Hui Tzu: "But a man who has no feelings-how can you call him a man? "
Chuang Tzu: "The Way gave him a face; Heaven gave him a form - why can't you call him a man? "
Hui Tzu: "But if you've already called him a man, how can he be without feelings? "
Chuang Tzu: "That's not what I mean by feelings. When I talk about having no feelings, I mean that a man doesn't allow likes or dislikes to get in and do him harm. He just lets things be the way they are and doesn't try to help life along. "
Hui Tzu: "If he doesn't try to help life along, then how can he keep himself alive? "
Chuang Tzu: "The Way gave him a face; Heaven gave him a form. He doesn't let likes or dislikes get in and do him harm. You, now - you treat your spirit like an outsider. You wear out your energy, leaning on a tree and moaning, slumping at your desk and dozing - Heaven picked out a body for you and you use it to gibber about `hard' and `white'! " 10
Section SIX - THE GREAT AND VENERABLE TEACHER
HE WHO KNOWS WHAT IT Is that Heaven does, and knows what it is that man does, has reached the peak.
Knowing what it is that Heaven does, he lives with Heaven. Knowing what it is that man does, he uses the knowledge of what he knows to help out the knowledge of what he doesn't know, and lives out the years that Heaven gave him without being cut off midway - this is the perfection of knowledge.
However, there is a difficulty. Knowledge must wait for something before it can be applicable, and that which it waits for is never certain. How, then, can I know that what I call Heaven is not really man, and what I call man is not really Heaven? There must first be a True Man' before there can be true knowledge.
What do I mean by a True Man? The True Man of ancient times did not rebel against want, did not grow proud in plenty, and did not plan his affairs. A man like this could commit an error and not regret it, could meet with success and not make a show. A man like this could climb the high places and not be frightened, could enter the water and not get wet, could enter the fire and not get burned. His knowledge was able to climb all the way up to the Way like this.
The True Man of ancient times slept without dreaming and woke without care; he ate without savoring and his breath came from deep inside. The True Man breathes with his heels; the mass of men breathe with their throats. Crushed and bound down, they gasp out their words as though they were retching. Deep in their passions and desires, they are shallow in the workings of Heaven.
The True Man of ancient times knew nothing of loving life, knew nothing of hating death. He emerged without delight; he went back in without a fuss. He came briskly, he went briskly, and that was all. He didn't forget where he began; he didn't try to find out where he would end. He received something and took pleasure in it; he forgot about it and handed it back again. This is what I call not using the mind to repel the Way, not using man to help out Heaven. This is what I call the True Man.
Since he is like this, his mind forgets;2 his face is calm; his forehead is broad. He is chilly like autumn, balmy like spring, and his joy and anger prevail through the four seasons. He goes along with what is right for things and no one knows his limit. Therefore, when the sage calls out the troops, he may overthrow nations but he will not lose the hearts of the people. His bounty enriches ten thousand ages but he has no love for men. Therefore he who delights in bringing success to things is not a sage; he who has affections is not benevolent; he who looks for the right time is not a worthy man; he who cannot encompass both profit and loss is not a gentleman; he who thinks of conduct and fame and misleads himself is not a man of breeding; and he who destroys himself and is without truth is not a user of men. Those like Hu Pu-hsieh, Wu Kuang, Po Yi, Shu Ch'i, Chi Tzu, Hsu Yu, Chi T'o, and Shen-t'u Ti-all of them slaved in the service of other men, took joy in bringing other men joy, but could not find joy in any joy of their own. 3
This was the True Man of old: his bearing was lofty and did not crumble; he appeared to lack but accepted nothing; he was dignified in his correctness but not insistent; he was vast in his emptiness but not ostentatious. Mild and cheerful, he seemed to be happy; reluctant, he could not help doing certain things; annoyed, he let it show in his face; relaxed, he rested in his virtue. Tolerant,4 he seemed to be part of the world; towering alone, he could be checked by nothing; withdrawn, he seemed to prefer to cut himself off; bemused, he forgot what he was going to say. 5
He regarded penalties as the body, rites as the wings, wisdom as what is timely, virtue as what is reasonable. Because he regarded penalties as the body, he was benign in his killing. Because he regarded rites as the wings, he got along in the world. Because he regarded wisdom as what is timely, there were things that he could not keep from doing. Because he regarded virtue as what is reasonable, he was like a man with two feet who gets to the top of the hill. And yet people really believed that he worked hard to get there. 6
Therefore his liking was one and his not liking was one. His being one was one and his not being one was one. In being one, he was acting as a companion of Heaven. In not being one, he was acting as a companion of man. When man and Heaven do not defeat each other, then we may be said to have the True Man.
Life and death are fated - constant as the succession of dark and dawn, a matter of Heaven. There are some things which man can do nothing about - all are a matter of the nature of creatures. If a man is willing to regard Heaven as a father and to love it, then how much more should he be willing to do for that which is even greater! 7 If he is willing to regard the ruler as superior to himself and to die for him, then how much more should he be willing to do for the Truth!
When the springs dry up and the fish are left stranded on the ground, they spew each other with moisture and wet each other down with spit - but it would be much better if they could forget each other in the rivers and lakes. Instead of praising Yao and condemning Chieh, it would be better to forget both of them and transform yourself with the Way.
The Great Clod burdens me with form, labors me with life, eases me in old age, and rests me in death. So if I think well of my life, for the same reason I must think well of my death. 8
You hide your boat in the ravine and your fish net9 in the swamp and tell yourself that they will be safe. But in the middle of the night a strong man shoulders them and carries them off, and in your stupidity you don't know why it happened. You think you do right to hide little things in big ones, and yet they get away from you. But if you were to hide the world in the world, so that nothing could get away, this would be the final reality of the constancy of things.
You have had the audacity to take on human form and you are delighted. But the human form has ten thousand changes that never come to an end. Your joys, then, must be uncountable. Therefore, the sage wanders in the realm where things cannot get away from him, and all are preserved. He delights in early death; he delights in old age; he delights in the beginning; he delights in the end. If he can serve as a model for men, how much more so that which the ten thousand things are tied to and all changes alike wait upon!
The Way has its reality and its signs but is without action or form. You can hand it down but you cannot receive it; you can get it but you cannot see it. It is its own source, its own root. Before Heaven and earth existed it was there, firm from ancient times. It gave spirituality to the spirits and to God; it gave birth to Heaven and to earth. It exists beyond the highest point, and yet you cannot call it lofty; it exists beneath the limit of the six directions, and yet you cannot call it deep. It was born before Heaven and earth, and yet you cannot say it has been there for long; it is earlier than the earliest time, and yet you cannot call it old.
Hsi-wei got it and held up heaven and earth. 10 Fu Hsi got it and entered into the mother of breath. The Big Dipper got it and from ancient times has never wavered. The Sun and Moon got it and from ancient times have never rested. K'an-p'i got it and entered K'un-lun. P’ing-i got it and wandered in the great river.
