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GEMS OF TAOIST

WISDOMLao Tzu and Chuang Tzu

The way (Tao) that can be spoken ofIs not the constant way (Eternal Tao);The name that can be namedIs not the constant name.The nameless was the beginning of heaven and earth;The named was the mother of the myriad creatures.Hence always rid yourself of desires in order to observe Its secrets;But always allow yourself to have desires in order to observe Its manifestations.These two are the sameBut diverge in name as they issue forth.Being the same they are called mysteries,Mystery upon mystery--The gateway of the manifold secrets.

Lao Tzu

(Tao Te Ching, Book One, Chapter I)

If It could be talked about, everyone would have told his brother.

Chuang Tzu

The five colors make man's eyes blind;The five notes make his ears deaf;

The five tastes injure his palate;Riding and huntingMake his mind go wild with excitement;Goods hard to come byServe to hinder his progress.Hence the sage isFor the bellyNot for the eye.

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Therefore he discards the one and fills the other.

Lao Tzu

(Tao Te Ching, Book One, Chapter XII)

The non-action of the wise man is not inaction.It is not studied. It is not shaken by anything.The sage is quiet because he is not moved.Not because he wills to be quiet.Still water is like glass.You can look at it and see the bristles on your chin.It is a perfect level;A carpenter could use it.If water is so clear, so level,How much more the spirit of man?

The heart of the wise man is tranquil.It is the mirror of heaven and earthThe glass of everything.Emptiness, stillness, tranquillity, tastelessness,Silence, non-action: this is the level of heaven and earth.This is perfect Tao. Wise men find hereTheir resting place.Resting, they are empty.

From emptiness comes the unconditioned.From this, the conditioned, the individual things.

So from the sage's emptiness, stillness arises:From stillness, action. From action, attainment.From their stillness comes their non-action, which is also actionAnd is, therefore, their attainment.For stillness is joy. Joy is free from careFruitful in long years. Joy does all things without concern:For emptiness, stillness, tranquillity, tastelessness,Silence and non-actionAre the root of all things.

Chuang Tzu

(Chapter XIII, Part I)

I do my utmost to attain emptiness;I hold firmly to stillness.The myriad creatures all rise togetherAnd I watch their return.The teaming creatures

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All return to their separated roots.Returning to one's is roots is known as stillness.This is what is meant by returning to one's destiny.Returning to one's destiny is known as the constant.Knowledge of the constant is known as discernment.Woe to him who wilfully inovatesWhile ignorant of the constant,But should one act from knowledge of the constantOne's action will lead to impartiality,Impartiality to kingliness,Kingliness to heaven,Heaven to the way,The way to perpetuity,And to the end of one's days one will meet with no danger.

Lao Tzu

(Tao Te Ching, Book One, Chapter XVI)

If an expert does not have some problem to vex him, he is unhappy!If a philosopher's teaching is never attacked, he pines away!If critics have no one on whom to exercise their spite, they are unhappy.All such men are prisoners in the world of objects.

He who wants followers, seeks political power.He who wants reputation, holds an office.The strong man looks for weights to lift.The brave man looks for an emergency in which he can show bravery.The swordsman wants a battle in which he can swing his sword.

Men past their prime prefer a dignified retirement, in which they may seemprofound.Men experienced in law seek difficult cases to extend the application of laws.Liturgists and musicians like festivals in which they parade their ceremonioustalents.The benevolent, the dutiful, are always looking for chances to display virtue.

Where would the gardener be if there were no more weeds?What would become of business without a market of fools?Where would the masses be if there were no pretext for getting jammed togetherand making noise?

What would become of labor if there were no superfluous objects to be made?

Produce! Get results! Make money! Make friends! Make changes!Or you will die of despair!

Those who are caught in the machinery of power take no joy except in activityand change--the whirring of the machine! Whenever an occasion for actionpresents itself, they are compelled to act; they cannot help themselves. They areinexorably moved, like the machine of which they are a part. Prisoners in the

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world of objects, they have no choice but to submit to the demands of matter!They are pressed downand crushed by external forces, fashion, the market, events, public opinion. Neverin a whole lifetime do they recover their right mind! The active life! What a pity!

Chuang Tzu(Chapter XXIV, Part 4)

He who is fearless in being bold will meet with his Death;He who is fearless in being timid will stay alive.Of the two, one leads to good, the other to harm.Heaven hates what it hates,Who knows the reason why?Therefore even the sage treats some things as difficult.The way of heaven Excels in overcoming though it does not contend,

In responding though it does not speak,In attracting though it does not summon,In laying plans though it appears slack.The net in heaven is cast wide. Though the mesh is not fine,Yet nothing ever slips through.

Lao Tzu

(Tao Te Ching, Book Two, Chapter LXXIII)

Truthful words are not beautiful; beautiful words are not truthful.Good words are not persuasive; persuasive words are not good.He who knows has no wide learning;he who has wide learning does not know.The sage does not hoard.Having bestowed all he has on others, he has yet more;Having given all he has to others, he is richer still.The way of heaven benefits and does not harm;The Way of the sage is bountiful and does not contend.

Lao Tzu

(Tao Te Ching, Book Two, Chapter LXXXI)

When you get sick of being sick,You stop being sick.The sage has gotten sick of being sick,Therefore he is no longer sick!

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A man is supple and weak when living, but hard and stiff when dead.Grass and trees are pliant and fragile when living,But dried and shriveled when dead.Thus the hard and the strong are the comrades of death;The supple and the weak are the comrades of life.Therefore a weapon that is strong will not vanquish;A tree that is strong will suffer the ax.The strong and big takes the lower position,The supple and weak takes the higher position.

Is not the way of heaven like the stretching of a bow?The high it presses down,The low it lifts up;The excessive it takes from,The deficient it gives to.It is the way of heaven to take from what has in excess

In order to make good what is deficient.The way of man is otherwise. It takes from those who are in wantIn order to offer this to those who already have more than enough.Who is there that can take what he himself has in excessAnd offer this to the empire? Only he who has the way.Therefore the sage benefits them yet exacts no gratitude.Accomplishes his task yet lays claim to no merit.Is this not because he does not wish to be considered a better man than others?

Do that which consists in taking no action;Pursue that which is not meddlesome;Savor that which has no flavor.Make the small big and the few many;Do good to him who has done you an injury.Lay plans for the accomplishment of the difficult before it becomes difficult;Make something big by starting with it when small.

Difficult things in the world must needs have their beginnings in the easy;Big things must needs have their beginnings in the small.Therefore it is because the sage never attempts to be great that he succeeds inbecoming great.One who makes promises rashly rarely keeps good faith;One who is in the habit of considering things easy meets with frequent

difficulties.Therefore even the sage treats some things as difficult.That is why in the end no difficulties can get the better of him.

Lao Tzu

(Tao Te Ching)

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The way is empty, yet use will not drain it.Deep, it is like the ancestor of the myriad creatures.Blunt the sharpness;Untangle the knots;Soften the glare;Let your wheels move only along old ruts.Darkly visible, it only seems as if it were there.I know not whose son it is.It images the forefather of God.

Heaven and earth are ruthless,And treat the myriad creatures as straw dogs;The sage is ruthless, and treats the people as straw dogs.Is not the space between heaven and earth like a bellows?It is empty without being exhausted;The more it works the more comes out.

Much speech leads inevitably to silence.Better to hold fast to the void.

The spirit of the valley never dies.This is called the mysterious female.The gateway of the mysterious femaleIs called the root of heaven and earth.Dimly visible, it seems as if it were there,Yet use will never drain it.

Heaven and earth are enduring.The reason why heaven and earth can be enduringIs that they do not give themselves life.Hence they are able to be long-lived.Therefore the sage puts his person last and it comes first,Treats it as extraneous to himself and is preserved.Is it not because he is without thought of selfThat he is able to accomplish his private ends?

Highest good is like water.Because water excels in benefiting the myriad creatures withoutContending with them and settles where none would like to be,It comes close to the way.

In a home it is the site that matters;In quality of mind it is depth that matters;In an ally it is benevolence that matters;In speech it is good faith that matters;In government it is order that matters;In affairs it is ability that matters;In action it is timeliness that matters.It is because it does not contend that it is never at fault.

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Lao Tzu

(Tao Te Ching)

Great knowledge sees all in one.Small knowledge breaks down into the many

When the body sleeps, the soul is enfolded in One.When the body wakes, the openings begin to function.They resound with every encounterWith all the varied business of life, the strivings of the heart;Men are blocked, perplexed, lost in doubt.Little fears eat away their peace of heart.Great fears swallow them whole,Arrows shot at a target: hit and miss, right and wrong.

That is what men call judgment, decision.Their pronouncements are as finalAs treaties between emperors.Oh, they make their point!Yet their arguments fall faster and feeblerThan dead leaves in autumn and winter.Their talk flows out like urine,Never to be recovered.They stand at last, blocked, bound, and gagged,Choked up like old drain pipes.The mind fails. It shall not see light again.

Pleasure and rageSadness and joyHopes and regretsChange and stabilityWeakness and decisionImpatience and sloth:All are sounds from the same flute,All mushrooms from the same wet mold.Day and night follow one another and come upon usWithout our seeing how they sprout!

Enough! Enough!Early and late we meet the "that"From which "these" all grow!

If there were no "that"There would be no "this."If there were no "this"There would be nothing for all these winds to play on.

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So far can we go.But how shall we understandWhat brings it about?

One may suppose the True Governor to be behind it all.That such a power works I can believe.I cannot see his form.

He acts, but has no form.

Chuang Tzu

(Chapter II, Part 2)

How does the true man of TaoWalk through walls without obstruction,Stand in fire without being burnt?"

Not because of cunningOr daring;Not because he has learned,But because he has unlearned.

All that is limited by form, semblance, sound, color,Is called object.Among them all, man aloneIs more than an object.

Though, like objects, he has form and semblance,He is not limited to form.He is more.He can attain to formlessness.

When he is beyond form and semblance,Beyond "this" and "that,"Where is the comparisonWith another object?Where is the conflict?What can stand in his way?

He will rest in his eternal placeWhich is no-place.He will be hiddenIn his own unfathomable secret.His nature sinks to its rootIn the One.His vitality, his powerHide in the Tao.

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When he is all one,There is no flaw in himBy which a wedge can enter.So a drunken man fallingOut of a wagon,Is bruised but not destroyed.His bones are like the bones of other men,But his fall is different.His spirit is entire. He is not awareOf getting into a wagonOr falling out of one.

Life and death are nothing to him.He knows no alarm, he meets obstaclesWithout thought, without care,Takes them without knowing they are there.

If there is such security in wine,How much more in Tao.The wise man is hidden in Tao.Nothing can touch him.

Chuang Tzu

(Chapter XIX, Part 2)

Suppose a boat is crossing a river and another boat, an empty one, is about to collide with it.Even an irritable man would not lose his temper. But suppose there was someone in the secondboat.Then the occupant of the first would shout to him to keep clear. And if he did not hear the firsttime,nor even when called to three times, bad language would inevitably follow. In the first case therewasno anger, in the second there was--because in the first case the boat was empty, in the second itwas occupied.And so it is with man. If he could only pass empty through life, who would be able to injurehim?

My Master said:That which acts on all and meddles in none--is heaven. . . The Kingly Man realizes this, hides it in his heart,Grows boundless, wide-minded, draws all to himself.And so he lets the gold lie hidden in the mountain,Leaves the pearl lying in the deep.Goods and possessions are no gain in his eyes,He stays far from wealth and honor.

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Long life is no ground for joy, nor early death for sorrow.Success is not for him to be proud of, failure is no shame.Had he all the world's power he would not hold it as his own.If he conquered everything he would not take it to himself.His glory is in knowing that all things come together in OneAnd life and death are equal.

Starlight asked Non-Being: "Master, are you? Or are you not?"Since he received no answer whatever, Starlight set himself to watch for Non-Being.He waited to see if Non-Being would put in an appearance.He kept his gaze fixed on the deep Void, hoping to catch a glimpse of Non-Being.All day long he looked, and he saw nothing. He listened, but heard nothing.He reached out to grasp, and grasped nothing.Then Starlight exclaimed at last: "This is IT!""This is the furthest yet! Who can reach it?I can comprehend the absence of BeingBut who can comprehend the absence of Nothing?

If now, on top of all this, Non-Being IS,Who can comprehend it?"

Chuang Tzu

(The Inner Chapters)

Shade said to Shadow, "A little while ago, you were moving; and now you are standing still. Alittle while ago, you were sitting down; and now you are getting up. Why all this indecision?"

Shadow replied, "Don't I have to depend on others to be what I am? Don't others have to dependon something else to be what they are? My dependence is like that of the snake on his skin or ofthe cicada on his wings. How can I tell why I do this, or why I do that?"

Once upon a time, I, Chuang Tzu, dreamed I was a butterfly flying happily here and there,enjoying life without knowing who I was. Suddenly I woke up and I was indeed Chuang Tzu.Did Chuang Tzu dream he was a butterfly, or did the butterfly dream he was Chuang Tzu? Theremust be some distinction between Chuang Tzu and the butterfly. This is a case of transformation.

Do you know the story of the praying mantis? It raised its arm to stop an approaching carriageunaware that this was beyond its power. Such was its high opinion of itself. Watch out and be

careful. If you offend the Prince by showing off your own talents, you court disaster.

Do you know how a tiger trainer works? He does not risk feeding the tigers live animals for fearof arousing their ferocity as they kill. He does not risk feeding them whole animals for fear ofarousing their anger as they tear them apart. He knows when the tigers are hungry and when theyare full; thereby he is in touch with their fierce nature. Tigers are a different species from man,yet by observing their ways, one can train them to be gentle. They will kill only when aroused.

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A man with a passion for horses catches the manure in a basket and the piss in a jar. If amosquito or a fly lands on the horse and he brushes it off too abruptly, then the horse will breakits bit, hurt the man's head, and crack his ribs. Such a man has good intentions, but he overdoesit. Can you afford to be careless?

Chuang Tzu(The Inner Chapters)

There was once a hunchback called Shu. His chin rested on his navel, his shoulders rose up overhis head, and his neck bone pointed to the sky. His five vital organs were upside down, and hiships were level with his ribs. By sewing and taking in laundry, he made enough to feed himself.By winnowing and sifting grain, he earned enough to support ten people. When the authoritieswere raising an army, he came and went without having to hide. When a big public project wasplanned, he was assigned no work because he was a chronic invalid. When the government wasgiving free grain to the sick, he received three measures and ten bundles of firewood. If a manwhose body is strange can take care of himself and live to the end of his natural life, how mucheasier it is for a man with strange behavior.

In the state of Lu, there was a man named Wang Tai who had but one foot. He had as manyfollowers as Confucius. Chang Chi asked Confucius, "This Wang Tai is a cripple, yet he has asmany followers in the state of Lu as you do. When he stands up, he does not teach. When he sitsdown, he utters no word. People go to him empty, and come back full. Is there such a thing asteaching without words? Can the mind be perfect while the body is deformed? What kind of manis he?"

Confucius said, "This man is a sage. It is just that I have been a little slow in going to see him. I

myself am going to make him my teacher. Why shouldn't all of you who are my disciples do thesame? I shall bring the whole world, not just the state of Lu, to sit at his feet."

Chang Chi said, "He is a cripple, yet he can be your teacher. He must be quite an extraordinaryman. What is unique about the way he uses his mind?"

Confucius said, "Death and life are important, yet they do not affect him. Heaven and earth maycollapse, yet he remains unmoved. He perceives the true reality and is not affected by externalappearances. He lets things change naturally, and so he holds fast to the roots."

Chang Chi said, "What do you mean?"

Confucius said, "If we observe things from the point of view of their differences, liver and gallare as unlike one another as the state of Chu in the west and the state of Yueh in the east. If wesee that which is the same in all things, then the ten thousand things are one. He who sees thingsin this light is not distracted by what reaches him through his ears and his eyes but lets his mindfollow the natural harmony. He sees all things as one and is not troubled by loss. To him, the lossof his foot is just like throwing away so much dirt."

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Chuang Tzu

(The Inner Chapters)

Among the ancients, knowledge was very deep. What is meant by deep? It reached back to thetime when nothing existed. It was so deep, so complete, that nothing could be added to it. Thencame men who distinguished between things but did not give them names. Later they labeledthem but did not choose between right and wrong. When right and wrong appeared, Taodeclined. With the fall of Tao, desire arose. Is there really rise and fall?

When there is rise and fall, Chao Wen plays the lute. When there is no rise and fall, Chao Wendoes not play the lute. Chao Wen played the lute, Shia Kuang kept time with a baton, and HuiTzu leaned on a stump and debated. Each of these three masters was nearly perfect in his ownart. Their names will be remembered forevermore. Because they excelled, they weredistinguished from others. Because they excelled, they wanted to enlighten others through theirart. They tried to teach what could not be taught. This resulted in obscure discussions as to the

nature of "hardness" and "whiteness." Their sons followed in their fathers' footsteps all their livesbut accomplished nothing. However, if this can be called accomplishment, then even I haveaccomplished something. If this cannot be called accomplishment, then neither I nor others haveaccomplished anything. Therefore, the sage seeks insight from chaos and doubt. Not makingdistinctions but dwelling on that which is unchanging is called clear vision.

Clubfoot-Hunchback-No-lips talked to Duke Ling of Wei. Duke Ling was so delighted with himthat when he saw normal people, their necks appeared thin and scraggy. Jug-Jar-Big-Goitertalked to Duke Huan of Chi. Duke Huan was so delighted with him that when he saw normalpeople, he too thought their necks were thin and scraggy. So when goodness shines forth, theoutward appearances are forgotten. Men do not forget what ought to be forgotten, but forget what

ought not be forgotten. This is forgetfulness indeed! Therefore, the sage lets everything passbefore his mind. To him learning is something added, conventions are like glue, morality is abond, and skills are for trade. The sage does not make plans, so what use has he for learning? Hedoes not make divisions, so what use has he for glue? He lacks nothing, so what use has he formorality? He has nothing to sell, so what use has he for trade? His not needing these four thingsis a gift from heaven. This gift is his heavenly food. Since he is fed by heaven, what use has hefor men? He has the appearance of a man but not the desires of a man. He has the appearance ofa man, so he associates with men. He does not have the desires of a man, so he is not concernedwith right or wrong. How infinitely small is that which makes him a man! How infinitely great isthat which makes him perfect in heaven!

Chuang Tzu

(The Inner Chapters)

Yen Hui said, "I am making progress."Confucius asked, "In what way?"Yen Hui said, "I have given up doing good and being right."Confucius said, "Very good, but that is not quite enough."

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Another day, Yen Hui saw Confucius and said, "I am making progress."Confucius asked, "In what way?"Yen Hui said, "I have given up ceremony and music."Confucius said, "Very good, but that is not quite enough."Another day, Yen Hui saw Confucius again and said, "I am making progress."Confucius asked, "In what way?"Yen Hui said, "I just sit and forget."

Confucius was startled and asked, "What do you mean by sitting and forgetting?"

Yen Hui said, "I am not attached to the body and I give up any idea of knowing. By freeingmyself from the body and mind, I become one with the infinite. This is what I mean by sittingand forgetting."

Confucius said, "When there is oneness, there are no preferences. When there is change, there isno constancy. If you have really attained this, then let me become your pupil."

There was a cripple in Lu named Shu Shan No-toes. He came walking on his heels to seeConfucius. Confucius said, "You did not take care. You committed a crime and brought thistrouble upon yourself. What is the use of coming to me now?"

No-toes said, "I didn't know how to behave properly, and took my body lightly, so I lost my toes.I have come here with something more precious than toes, and it is this which I seek to preserve.There is nothing that heaven does not cover. There is nothing that earth does not sustain. Ithought that you, Master, were like heaven and earth. How was I to know that you would receiveme this way?"

Confucius said, "It was stupid of me. Why don't you come in! Let us talk."

But No-toes walked out.

Confucius said, "That is a good lesson, disciples! A toeless cripple is still willing to atone for hispast misdeeds. How much more can be done by those who haven't had such bad luck."

No-toes went to see Lao Tzu and said, "Is Confucius not yet a perfect man? Why does he keepimitating you? He is trying to gain a reputation by pretending to know strange and extraordinarythings. He does not know that real sages look upon these as cuffs and fetters."

Lao Tzu said, "Why don't you simply make him see that life and death are one thread, the same

line viewed from different sides--and thus free him from his cuffs and fetters? Is that possible?"

No-toes said, "If heaven wants to punish him, who can free him?"

Chuang Tzu

(The Inner Chapters)

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There was a man who was so disturbed by the sight of his own shadowand so displeased with his own footsteps that he determined to get rid of both.The method he hit upon was to run away from them.

So he got up and ran. But every time he put his foot down there was another step,while his shadow kept up with him without the slightest difficulty.

He attributed his failure to the fact that he was not running fast enough.So he ran faster and faster, without stopping, until he finally dropped dead.

He failed to realize that if he merely stepped into the shade,his shadow would vanish, and if he sat down and stayed still,there would be no more footsteps.

Chuang Tzu

(Chapter XXXI)