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Tchuang Tzu

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S uch being the pure man, his mind is perfectly at ease .(1) His demeanor is natural. His forehead is broad. He is as cold as autumn but as warm as spring. His pleasure and anger are as natural as the four seasons. He is in accord with all things, and no one knows the limit thereof.

quote 2232 | Tchuang Tzu
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

(1) This is Kuo Hsiang's interpretation of the word chih. Others like Chiao Hung (1541-1620) in his Chuang Tzu i (An Aid to the Chuang Tzu) read chik as wang, forgetful, that is, being without thought.

T he pure man of old did not mind having little, did not brag about accomplishments, and did not scheme about things. If [the opportunity] had gone, he would not regret and if he was in accord [with his lot in life] he did not feel satisfied with himself. Being of this character, he could scale heights without fear, enter water without getting wet, and go through fire without feeling hot. Such is the knowledge that can at last ascend to Tao.

quote 2231 | Tchuang Tzu
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T he pure man of old knew neither to love life nor to hate death. He did not rejoice in birth, nor did he resist death. Without any concern he came and without any concern he went, that was all. He did not forget his beginning nor seek his end. He accepted [his body] with pleasure, and forgetting [life and death], he returned to [the natural state]. He did not violate Tao with his mind, and he did not assist Nature with man. This is what is meant by a pure man.

quote 2230 | Tchuang Tzu
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

The doctrine of identifying life and death as one is not peculiar to Taoism, for it was common among several schools at Chuang Tzu's time. The point to note is that Taoism never glorifies death, as it is sometimes mistakenly understood.

T he pure man of old slept without dreams and awoke without anxiety. He ate without indulging in sweet tastes and breathed deep breaths. The man draws breaths from the great depths of his heels, the multitude only from their throats.

quote 2229 | Tchuang Tzu
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

It is tempting to equate Chuang Tzu's reference to breathing with Indian Yoga. But there is a great deal of difference between them. What Chuang Tzu means is that we must go to the depth (the heels) of things. It is there that the "secret of Nature" (I'ien-chi) begins. By this secret is meant the secret operation of Nature, the way in which things spring forth. One should not try to get away from Nature but go to its depth. The idea of t'ien-chi has had a strong influence on Neo-Confucianists.

O nce I, Chuang Chou, dreamed that I was a butterfly and was happy as a butterfly. I was conscious that I was quite pleased with myself, but I did not know that I was Chou. Suddenly I awoke, and there I was, visibly Chou. I do not know whether it was Chou dreaming that he was a butterfly or the butterfly dreaming that it was Chou. Between Chou and the butterfly there must be some distinction. [But one may be the other.] This is called the transformation of things.

quote 2228 | Tchuang Tzu
Chuang Tzu, chapter II (NHCC, 1: 18a-48b), in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T hose who dream of the banquet may weep the next morning, and those who dream of weeping may go out to hunt after dawn. When we dream we do not know that we are dreaming. In our dreams we may even interpret our dreams. Only after we are awake do we know we have dreamed. Finally there comes a great awakening, and then we know life is a great dream.

quote 2227 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

H ow do I know that the love of life is not a delusion? And how do I know that the hate of death is not like a man who lost his home when young and does not know where his home is to return to? […] How do I know that the dead will not repent having previously craved for life?

quote 2226 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T he sage has the sun and moon by his side. He grasps the universe under the arm. He blends everything into a harmonious whole, casts aside whatever is confused or obscured, and regards the humble as honorable. While the multitude toil, he seems to be stupid and non-discriminative. He blends the disparities of ten thousand years into one complete purity. All things are blended like this and mutually involve each other.

quote 2225 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T he perfect man is a spiritual being," said Wang I. "Even if great oceans burned, up, he would not feel hot. Even if the great rivers are frozen, he would not feel cold. And even if terrific thunder were to break up mountains and the wind were to upset the sea, he would not be afraid. Being such, he mounts upon the clouds and forces of heaven, rides on the sun and the moon, and roams beyond the four seas. Neither life nor death affects him How much less can such matters as benefit and harm?"

quote 2224 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T he universe and I exist together, and all things and I are one. Since all things are one, what room is there for speech?

quote 2223 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T he universe and I exist together, and all things and I are one.

quote 2222 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

O nly the intelligent knows how to identify all things as one. Therefore he does not use [his own judgment] but abides in the common [principle]. The common means the useful and the useful means identification. Identification means being at ease with oneself. When one is at ease with himself, one is near Tao. This is to let it (Nature) take its own course. He has arrived at this situation, (1) and does not know it. This is Tao.

quote 2221 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

(1) Other interpretations: (I) This is because he relies on this (that is, Tao); (II) he stops with this.

W hether things are produced or destroyed, [Tao] again identifies them all as one.

quote 2220 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T here is nothing that is not the "that" and there is nothing that is the "this." Things do not know that they are the "that" of they only know what they themselves know. Therefore "that" is produced by the "this" and the "this" is also caused by the “that." This is the theory of mutual production. (1) Nevertheless, when there is life there is death, (2) and when there is death there is life. When there is possibility, there is impossibility, and when there is impossibility, there is possibility. Because of the right, there is the wrong, and because of the wrong, there is the right. Therefore the sage does not proceed among these lines (of right and wrong, and so forth) but illuminates the matter with Nature. This is the reason.

quote 2219 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

P eople say there is no death. But what is the use? Not only does the physical form disintegrate; the mind also goes with it. Is that not very lamentable? Are men living in this world really so ignorant? Or am I alone ignorant while others are not?

quote 2218 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

T here is evidence of activity (of the self?) but we do not see its physical form. It has reality but no physical form. (1) The hundred bones, the aim external cavities and the six internal organs are all complete in the body. Which part shall I love best? Would you say to love them all? But there is bound to be some preference. Do they all serve as servants of someone else? Since servants cannot govern themselves, do they serve as master and servant by turn? Surely there must be a true ruler who controls them! (2)

quote 2217 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

(1) We are not sure whether these descriptions refer to the emotions, the True Lord, or the Way (Tao). In ch. 6 of the Chuang TZU, NHCC, 3: 10a (Giles, trans., Chuang Tzu, 1961 ed., P. 76) it says that "Tao has reality and evidence but no action or physical form." See Fung, trans., Chuang Tzu, p. 117. (2) Some commentators turned this into a question. There is no justification for doing so. But whether this "true ruler" is the True Lord mentioned above or self is not clear.

W e scheme and fight with our minds. When we have small fears we are worried, and when we have great fears we are totally at a loss. One's mind shoots forth like an arrow to be the arbiter of right and wrong. Now it is reserved like a solemn pledge, in order to maintain its own advantage. Then, like the destruction of autumn and winter, it declines every day. Then it is sunk in pleasure and cannot be covered. Now it is closed like a seal, that is, it is old and exhausted. And finally it is near death and cannot be given life again. Pleasure and anger, sorrow and joy, anxiety and regret, fickleness and fear, impulsiveness and extravagance, indulgence and lewdness come to us like music from the hollows or like mushrooms from damp. Day and night they alternate within us but we know where they come from. Alas! These are with us morning and evening. It's here where they are produced! (1) Without them (the feelings mentioned above) there would not be I. And without me who will experience them? They are right near by. But we don't know who causes them. It seems there is a True Lord who does so, but there is no indication of his existence.

quote 2216 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

This sentence has exerted profound influence on Chinese thought and has fortified the long tradition of agnosticism. Later Chuang Tzu speaks of the Creator, but as it will be pointed out later, that does not mean a God directing the operation of the universe. Demieville thinks that questions in the Chuang Tzu about the existence of the Creator are not to deny his existence but, rather, a peculiar way to indicate, without a name, the principle which has a strongly religious character. The naturalism in Chuang Tzu is so strong that Demieville is right only if by principle he means Nature. Any personal God or one that directs the movement of things is clearly out of harmony with Chuang Tzu's philosophy.

A ren't you asking a good question!"
Tzu-chi replied. "Do you know that I have just lost my self?

quote 2215 | Tchuang Tzu
Chuang Tzu, chapter II, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8.

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