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T he expert driver utilizes the natural capacity of horses to its limit. To use the capacity to its limit lies in letting it take its own course. If forced to run in rapid pace, with the expectation that they can exceed their capacity, horses will be unable to bear and many will die. On the other hand, if both worn-out and thoroughbred horses are allowed to use their proper strength and to adapt their pace to their given lot, even if they travel to the borders of the country, their nature will be fully preserved. But there are those who, upon hearing the doctrine of allowing the nature of horses to take its own course, Will say, "Then set the horses free and do not ride on them," and there are those who, upon hearing the doctrine of taking no action, will immediately say, "It is better to lie down than to walk." Why are they so much off the track and unable to return? In this they have missed Chuang Tzu's ideas to a very high degree.

quote 2291 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 9, NHCc, 4: 11b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

T here has never been a person who has roamed over the transcendental world to the utmost and yet was not silently in harmony with the mundane world, nor has there been anyone who was silently in harmony with the mundane world and yet did not roam over the transcendental world. Therefore the sage always roams in the transcendental world in order to enlarge the mundane world. By having no deliberate mind of his own, he is in accord with things.

quote 2290 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 6, NHCc, 3:19a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

As pointed out before, neither Wang Pi nor Kuo Hsiang considered Lao Tzu or Chuang Tzu a sage. Instead, their sage was Confucius. This is amazing, but the reason is really not far to seek. For to Kuo Hsiang, especially, the ideal person is a sage who is sagely within and kingly without" and who travels in both the transcendental and mundane worlds. According to the Neo-Taoists, Lao Tzu and Chuang Tzu traveled only in the transcendental world and were therefore one-sided, whereas Confucius was truly sagely within and kingly without.

T herefore if we realize that our nature and destiny are what they should be, we will have no anxiety and will be at ease with ourselves in the face of life or death, prominence or obscurity, or an infinite amount of changes and variations, and will be in accord with principle.

quote 2289 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 5, NHCc, 2:40a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

W hat need is there to take any action? Only profound silence, that is all.

quote 2288 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 4, NHCc, 2:25a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

J oy and sorrow are results of gains and losses. A gentleman who profoundly penetrates all things and is in harmony with their transformations will be contented with whatever time may bring. He follows the course of Nature in whatever situation he may be. He will be quietly harmonized and united with Creation. He will be himself wherever he may be. Where does gain or loss, life or death, come in? Therefore, if one lets what he has received from Nature take its own course, there will be no place for joy or sorrow.

quote 2287 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 3, NHCC, 2:6a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

T he ordinary people will consider it lack of simplicity to harmonize all the changes throughout ten thousand years. With a tired body and a frightened mind, they toil to avoid this and to take that. The sage alone has no prejudice. He therefore proceeds with utter simplicity and becomes one with transformation and always roams in the realm of unity.

quote 2286 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 2, NHCC, 1:4 1 b-42a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

I f one is contented wherever he goes, he will be at ease wherever he may be. Even life and death cannot affect him. How much less can flood or fire? The perfect man is not besieged by calamities, not because he escapes from them but because he advances the principles of things and goes forward and naturally comes into union with good fortune.

quote 2285 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 1, NHCC, 1: 14a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

T he mind of the sage penetrates to the utmost the perfect union of yin and yang and understands most clearly the wonderful principles of the myriad things. Therefore he can identify himself with changes and harmonize with transformations, and finds everything all right wherever he may go. He embraces all things and thus nothing is not in its natural state. The world asks him [to rule] because of disorder. He has no deliberate mind of his own. Since he has no deliberate mind of his own, why should he not respond to the world? He who identifies himself with the profoundly mysterious state and understands its wonder to the utmost, appreciates the nature of all things, partakes in the creative and transforming process of the universe, and fulfills the fame of Yao and Shun . He can do so because he acts by taking no [unnatural] action.

quote 2284 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 1, NHCC, 1: 13b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

Y ao was an adequate example of governing by not governing and acting by not acting. Why should we have to resort to Hsu Yu? Are we to insist that a man fold his arms and sit in silence in the-) middle of some mountain forest before we will say he is practicing non-action? This is why the words of Lao Tzu and Chuang Tzu are rejected by responsible officials. This is why responsible officials insist on remaining in the realm of action without regret…. For egotistical people set themselves up against things, whereas he who is in accord with things is not opposed to them…. Therefore he profoundly and deeply responds to things without any deliberate mind of his own and follows whatever comes into contact with him. He is like an untied boat drifting, claiming neither the east nor the west to be its own. He who is always with the people no matter what he does is the ruler of the world wherever he maybe.

quote 2283 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 1, NHCC, 1: lOa-10b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

T he universe is the general name for all things. They are the substance of the universe while Nature is their norm. Being natural means to exist spontaneously without having to take any action. Therefore the fabulous p'eng bird can soar high and the quail can fly low, the cedrela can live for a long time and the mushroom for a short time. They are capable of doing these not because of their taking any action but because of their being natural.

quote 2282 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 1, NHCC, 1: 8b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

T o be natural means not to take any unnatural action. This is the general idea of [what Chuang Tzu means by] roaming leisurely or freedom. Everything has its own nature and each nature has its own ultimate.

quote 2281 | Kuo Hsiang
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 1, NHCC, 1: 4b-5 a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

N on-being is inherent in the one. But when we look for it in the multiplicity of things, it is like Tao which can be looked for but not seen, listened to but not heard, reached for but not touched.

quote 2280 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 47, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

F ollow Nature and place perfect principle in the forefront. If we follow it, there will be fortune, and if we disobey it, there will be misfortune.

quote 2279 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 42, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

T he ten thousand things have ten thousand different forms but in the final analysis they are one. How did they become one? Because of non-being…. Therefore in the production of the myriad things, I know its master. Although things exist in ten thousand different forms, their material forces are blended as one.

quote 2278 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 42, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

A ll things in the world came from being, and the origin of being is Used on non-being. In order to have being in total, it is necessary to return to non-being.

quote 2277 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 40, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

O ne is the beginning Of number and the ultimate of things. All things are produced by the one and this is why it is the master of all. And all things achieve their completion because of the one.

quote 2276 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 39, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

H ow is virtue to be attained? It is to be attained through Tao. How is virtue to be completely fulfilled? It is through non-being as its function. As non-being is its function, all things will be embraced. Therefore in regard to things, if they are understood as non-being all things will be in order, whereas if they are understood as being, it is impossible to avoid the fact that they are products (phenomena). Although Heaven and Earth are extensive, non-being is the mind, and although sages and kings are great, vacuity (hsu) is their foundation. Therefore it is said that by returning and seeing [absolute quiet and perfect non-being], the mind of Heaven and Earth will be revealed.

quote 2275 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 38, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

S pirit has no physical form and has no spatial restrictions, whereas concrete things (ch'i) are produced through an integration of elements. When there is an integration without form, it is therefore called a spiritual thing. The nature of the myriad things is spontaneity.

quote 2274 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 29, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

A ll being originated from non-being. The time before physical forms and names appeared was the beginning of the myriad things. After forms and names appear, Tao (the Way) develops them, nourishes them, and places them in peace and order; that is, becomes their Mother. This means that Tao produces and completes things with the formless and nameless. Thus they are produced and completed but do not know why. Indeed it is the mystery of mysteries.

quote 2273 | Wang Bi
WANG PI, Lao Tzu chu, or Commentary on the Lao Tzu, ch. 1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

T o return is to revert to the original [substance]. The original [substance] is the mind of Heaven and Earth. […] Thus although Heaven and Earth are vast, possesssing the myriad things in abondance, where thunder moves and winds circulate, and while there is an infinite variety of changes and transformations, yet its original [substance] is absolutely quiet and perfect non-being. Therefore only with the cessation of activities within Earth can the mind of Heaven and Earth be revealed. If being were to be the mind [of Heaven and Earth], things of different categories will not be able to exist together.

quote 2272 | Wang Bi
WANG PI, COMMENTARY ON THE BOOK OF CHANGES, Commentary on hexagram no. 24, fu or to return, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19.

H eaven, earth, infinite space, and infinite time are the body of one person, and the space within the six cardinal points is the form of one man. (1) Therefore he who understands his nature will not be threatened by Heaven and Earth, and he who comprehends evidences will not be fooled by strange phenomena. Therefore the sage knows the far from what is near, and to him all multiplicity is one. Men of old were one with the universe in the same material force, and were in harmony with the age.

quote 2271 | The Huai-Nan Tzu
Huai-nan Tzu, SPPY, 8:3a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 17.

(1) Read chi (system) as hsing (form), according to Wang Nien-sun, ibid., bk. 13, p. 47. See also Liu Chia-li, Huai-nan chi-cheng (Collected Textual Commentaries on the Huai-nan Tzu), 1924, 8:6a.

B efore heaven and earth took shape, there was only undifferentiated forrmlessness. Therefore it was called the great beginning. (1) Tao originated from vacuity and vacuity produced the universe (of space and time). (2) The universe produced the material force. The material force was extremely secure. (3) That which was clear and light drifted up to become heaven, and that which was heavy and turbid solidified to form earth. It was especially easy for the clear and refined to unite but extremely difficult for the heavy and turbid to solidify. Therefore heaven was formed first and the earth became definite later. The material forces (4) of Heaven and Earth combined to form yin and yang. The concentrated forces of yin and yang became the four seasons, and the scattered forces of the four seasons became the myriad things. When the hot force of yang accumulated, fire was produced and the essence of the material force of fire became the sun. When the cold force of yin accumulated, water was produced and the essence of the material force of water became the moon. The excess of the essence of the sun and moon became the stars and planets. Heaven received the sun, moon, and stars, while earth received water and soil.

quote 2270 | The Huai-Nan Tzu
Huai-nan Tzu, SPPY, 3: 1 a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 17.

(1) Read chao (light) as shih (beginning), according to Wang Nien-sun (2) According to Kao Yu, yu-chou (universe) means space (yu) and time (chou). (3) Instead of translating the Chinese phrase as "having limits" as practically all other translators have done, I have followed Kao Yu's interpretation. (4) Ching means material force, according to Kao Yu.

T here was a beginning. (2) There was a time before that begining. (*1) (3) There was a time before the time which was before the beginning. (4) There was being. (5) There was non-being. (6) There was a time before that non-being. (7) There was a time before the time which was before that non-being.

(1) What is meant by "There was a beginning" is that there was accumulation which has not sprung unto activity. There were signs of sprouts and shoots but no physical form. (*2) Like insects moving (*3) they are about to spring into life but their species have not yet been formed.

(2) At the time before that beginning, the material force (ch'i) of Heaven began to descend and that of Earth began to ascend. Yin and yang interacted and united, competing leisurely to expand in the universe. Embracing genuine character and containing harmony, they were interfused and stayed together.. (*4) They wanted to come in contact with other things but they had not yet had physical form.

(3) At the stage when there was a time before the time which was before the beginning, Heaven contained harmony but had not yet descended, and Earth embraced the material force but had not yet ascended. It was empty, quiet, desolate, and dark, there was nothing which was even indistinct. At last the material force greatly penetrated the realm of darkness.

(4) "There was being" means that the myriad things appeared (*5) in great numbers. The roots, stems, branches, and leaves of plants were young, luxuriant, flourishing, and colorful. Insects flew, moved, crawled, and breathed. They could be touched and grasped and they could be counted in quantities.

(5) "There was non-being" means that the eye looked at it but could not see any form. The ear listened to it but could not hear any sound. The hand touched it but could not feel anything tangible. And as one look at it, its limit could not be reached. Great and extensive, it could not be measured and was identical with light.

(6) At the time before that non-being, Heaven and Earth were enclosed and the myriad things were molded and produced. The great universal (Tao) (*6) was undifferentiated and noumenal. Nothing, however deep, extensive, vast, or great, existed beyond it. Even the minutest hair and the sharpest point could not exist within it. It was space without surrounding walls. It produced the root of being and non-being.

(7) At the time before the time which was before that non-being, heaven and earth had not come into existence and yin and yang had not been distinguished. The four seasons had not yet separated and the myriad things had not yet been born. It was extremely peaceful and very tranquil. Forms were not yet visible. It was like light in the midst of nonbeing which retreats and is lost sight of. (*7)

quote 2269 | The Huai-Nan Tzu
Huai-nan Tzu, SPPY, 2: la-2a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 17.

The seven stages were first mentioned by Chuang Tzu (ch.2, nhcc, 1:33b) but Huai-nan Tzu provided them with a content. Hu Shih (1891-1962) has arranged them in this order: 7, 3, 6, 2, 1, 4, 5 Huainan Tzu's view may not be scientific or logical. It is remarkable, however, that in an age of prevalent superstitions and common belief in prodigies, he should have maintained an absolutely naturalistic attitude toward creation.

C huang Tzu and Hui Tzu were taking a leisurely walk along the dam of the Hao River. Chuang Tzu said, "The white fish are swimming at ease. This is the happiness of the fish."
"You are not fish," said Hui Tzu. "How do you know its happiness?"
"You are not I," said Chuang Tzu. "How do you know that I do not know the happiness of the fish?"
Hui Tzu said, "Of course I do not know, since I am not you. But you are not the fish, and it is perfectly clear that you do not know the happiness of the fish."
"Let us get at the bottom of the matter," said Chuang Tzu. "When you asked how I knew the happiness of the fish, you already knew that I knew the happiness of the fish but asked how. I knew it along the river."

quote 2264 | Tchuang Tzu
Chuang Tzu, ch. 17 (shool of Tchuang Tzu), NHCc, 6:28a-29a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

C huang Tzu's wife died and Hui Tzu went to offer his condolence. He found Chuang Tzu squatting on the ground and singing, beating on an earthen bowl. He said, "Someone has lived with you, raised children for you and now she has aged and died. Is it not enough that you should not shed any tear? But now you sing and beat the bowl. Is this not too much?"
. "No," replied Chuang Tzu. "When she died, how could I help being affected? But as I think the matter over, I realize that originally she had no life; and not only no life, she had no form; not only no form, she had no material force (ch'I). In the limbo of existence and non-existence, there was transformation and the material force was evolved. The material force was transformed to be form, form was transformed to become life, and now birth has transformed to become death. This is like the rotation of the four seasons, spring, summer, fall, and winter. Now she lies asleep in the great house (the universe). For me to go about weeping and wailing would be to show my ignorance of destiny. Therefore I desist."

quote 2263 | Tchuang Tzu
Chuang Tzu, ch. 18 (shool of Tchuang Tzu), NHCC, 6:31b-32a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

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Wisdom and teachings ofDaoism

Wisdom and teachings of
Daoism