Chuang Tzu

The Book of Chuang Tzu

The Inner Chapters by Chuang Tzu

The Inner Chapter One:

Free and Easy Wandering

The Inner Chapter Two:

Theories on all things being equal

The Inner Chapter Three:

Opinions on Nurturing Life

The Inner Chapter Four:

Relating to the Human World

The Inner Chapter Five:

Calculations on Filfilling Virtue

Teachings from those who were Great

who are no longer alive

The Inner Chapter Seven:

Responding to (Complying with) Emperors and Kings

Interpretations of The Inner Chapters

Interpretation of Chapter 1:

Loosening the Bonds of our Fixed

Preconceptions - The Tao Way

Interpretation of Chapter 2:

Overcome Dualism by Smoothing Things Out

Interpretation of Chapter 3:

Skills as Expression of Dao

Interpretation of Chapter 4:

Avoid Involvement in Society and its Conflicts - Stay Natural

Interpretation of Chapter 5:

Deviance as a Virtue beyond Social and

Natural Conventions - the Art of Nature

Interpretation of Chapter 6:

The Tao of Stoicism and Sociality

Interpretation of Chapter 7:

Chapter 1:

Free and Easy Wandering

In the northern darkness there is a fish and his name is K’un. The K’un is so huge I don’t

know how many thousand li he measures. He changes and becomes a bird whose name is

P’eng. The back of the P’eng measures I don’t know how many thousand li across and,

when he rises up and flies off, his wings are like clouds all over the sky. When the sea

begins to move, this bird sets off for the southern darkness, which is the Lake of Heaven.

The Universal Harmony records various wonders, and it says: “When the P’eng journeys to the southern darkness, the waters are roiled for three thousand li. He beats the whirlwind and rises ninety thousand li, setting off on the sixth-month gale.” Wavering heat, bits of dust, living things blown about by the wind - the sky looks very blue. Is that its real color, or is it because it is so far away and has no end? When the bird looks down, all he sees is blue too.

If water is not piled up deep enough, it won’t have the strength to bear up a big boat. Pour a cup of water into a hollow in the floor and bits of trash will sail on it like boats. But set the cup there and it will stick fast, for the water is too shallow and the boat too large. If wind is not piled up deep

enough, it won’t have the strength to bear up great wings. Therefore when the P’eng rises ninety thousand li, he must have the wind under him like that. Only then can he mount on the back of the wind, shoulder the blue sky, and nothing can hinder or block him. Only then can he set his eyes to the south.

The cicada and the little dove laugh at this saying, “When we make an effort and fly up, we can get as far as the elm or the sapanwood tree, but sometimes we don’t make it and just fall down on the ground. Now how is anyone going to go ninety thousand li to the south!”

If you go off to the green woods nearby, you can take along food for three meals and come back with your stomach as full as ever. If you are going a hundred li, you must grind your grain the night before; and if you are going a thousand li you must start getting together provisions three months in advance. What do these two creatures understand? Little understanding cannot come up to great understanding; the short-lived cannot come up to the long-lived.

How do I know this is so? The morning mushroom knows nothing of twilight and dawn; the

summer cicada knows nothing of spring and autumn. They are short-lived. South of Ch’u there is a caterpillar which counts five hundred years as one spring and five hundred years as one autumn. Long, long ago there was a great rose of Sharon that counted eight thousand years as one spring and eight thousand years as one autumn. Yet P’eng-tsu alone is famous today for having lived a long time, and everybody tries to ape him. Isn’t it pitiful!

Among the questions of T’ang to Ch’i we find the same thing. In the bald and barren north, there is a dark sea, the Lake of Heaven. In it is a fish which is several thousand li across, and no one knows how long. His name is K’un. there is also a bird there, named P’eng, with a back like Mount T’ai and wings like clouds filling the sky. He beats the whirlwind, leaps into the air, and rises up ninety thousand li, cutting through the clouds and mist, shouldering the blue sky, and then he turns his eyes south and prepares to journey to the southern darkness.

The little quail laughs at him, saying, “Where does he think he’s going? I give a great leap and fly up, but I never get more than ten or twelve yards before I come down fluttering among the weeds and brambles. And that’s the best kind of flying anyway! Where does he think he’s going?” Such is the difference between big and little.

Therefore a man who has wisdom enough to fill one office effectively, good conduct enough to impress one community, virtue enough to please one ruler, or talent enough to be called into service in one state, has the same kind of self-pride as these little creatures. Sung Jung-tzu would certainly burst out laughing at such a man. The whole world could praise Sung Jung-tzu and it wouldn’t make him exert himself; the whole world could condemn him and it wouldn’t make him mope. He drew a clear line between the internal and the external, and recognized the boundaries of true glory and disgrace. But that was all. As far as the world went, he didn’t fret or worry, but there was still ground he left unturned.

Lieh Tzu could ride the wind and go soaring around with cool and breezy skill, but after fifteen days he came back to earth. As far as the search for good fortune went, he didn’t fret and worry. He escaped the trouble of walking, but he still had to depend on something to get around. If he had only mounted on the truth of Heaven and Earth, ridden the changes of the six breaths, and thus wandered through the boundless, then what would he have had to depend on?

Therefore I say, the Perfect Man has no self; the Holy Man has no merit; the Sage has no fame. Yao wanted to cede the empire to Hsü Yu. “When the sun and moon have already come out,” he said, “it’s a waste of light to go on burning the torches, isn’t it? When the seasonal rains are falling, it’s a waste of water to go on irrigating the fields. If you took the throne, the world would be well

ordered. I go on occupying it, but all I can see are my failings. I beg to turn over the world to you.”

Hsü Yu said, “You govern the world and the world is already well governed. Now if I take your place, will I be doing it for a name? But name is only the guest of reality - will I be doing it so I can play the part of a guest? When the tailor-bird builds her nest in the deep wood, she uses no more than one branch. When the mole drinks at the river, he takes no more than a bellyful. Go home and forget the matter, my lord. I have no use for the rulership of the world! Though the cook may not run his kitchen properly, the priest and the impersonator of the dead at the sacrifice do not leap over the wine casks and sacrificial stands and go take his place.” Chien Wu said to Lien Shu, “I was listening to Chieh Yü’s talk - big and nothing to back it up, going on and on without turning

around. I was completely dumbfounded at his words - no more end than the Milky Way, wild and wide of the mark, never coming near human affairs!”

“What were his words like?” asked Lien Shu.

“He said that there is a Holy Man living on faraway Ku-she Mountain, with skin like ice or snow, and gentle and shy like a young girl. He doesn’t eat the five grains, but sucks the wind, drinks the dew, climbs up on the clouds and mist, rides a flying dragon, and wanders beyond the four seas. By concentrating his spirit, he can protect creatures from sickness and plague and make the harvest plentiful. I thought this was all insane and refused to believe it.”

“You would!” said Lien Shu. “We can’t expect a blind man to appreciate beautiful patterns or a deaf man to listen to bells and drums. And blindness and deafness are not confined to the body alone - the understanding has them too, as your words just now have shown. This man, with this virtue of his, is about to embrace the ten thousand things and roll them into one. Though the age calls for reform, why should he wear himself out over the affairs of the world? There is nothing that can harm this man. Though flood waters pile up to the sky, he will not drown. Though a great drought melts metal and stone and scorches the earth and hills, he will not be burned. From his dust and leavings alone you could mold a Yao or a Shun! Why should he consent to bother about mere things?”

A man of Sung who sold ceremonial hats made a trip to Yüeh, but the Yüeh people cut their hair short and tattoo their bodies and had no use for such things. Yao brought order to the people of the world and directed the government of all within the seas. But he went to see the Four Masters of the far away Ku-she Mountain, and when he got home north of the Fen River, he was dazed and had forgotten his kingdom there. Hui Tzu said to Chuang Tzu, “The king of Wei gave me some seeds of a huge gourd. I planted them, and when they grew up, the fruit was big enough to hold five piculs. I tried using it for a water container, but it was so heavy I couldn’t lift it. I split it in half to make dippers, but they were so large and unwieldly that I couldn’t dip them into anything. It’s not that the gourds weren’t fantastically big - but I decided they were no use and so I smashed them to pieces.”

Chuang Tzu said, “You certainly are dense when it comes to using big things! In Sung there was a man who was skilled at making a salve to prevent chapped hands, and generation after generation his family made a living by bleaching silk in water. A traveler heard about the salve and offered to buy the prescription for a hundred measures of gold. The man called everyone to a family council. `For generations we’ve been bleaching silk and we’ve never made more than a few measures of gold,’ he said. `Now, if we sell our secret, we can make a hundred measures in one morning. Let’s let him have it!’ The traveler got the salve and introduced it to the king of Wu, who was having trouble with the state of Yüeh. The king put the man in charge of his troops, and that winter they fought a naval battle with the men of Yüeh and gave them a bad beating. A portion of the

conquered territory was awarded to the man as a fief. The salve had the power to prevent chapped hands in either case; but one made used it to get a fief, while the other one never got beyond silk bleaching - because they used it in different ways. Now you had a gourd big enough to hold five piculs. Why didn’t you think of making it into a great tub so you could go floating around the rivers and lakes, instead of worrying because it was too big and unwieldly to dip into things! Obviously you still have a lot of underbrush in your head!”

Hui Tzu said to Chuang Tzu, “I have a big tree named ailanthus. Its trunk is too gnarled and bumpy to apply a measuring line to, its branches too bent and twisty to match up to a compass or square. You could stand it by the road and no carpenter would look at it twice. Your words, too, are big and useless, and so everyone alike spurns them!”

Chuang Tzu said, “Maybe you’ve never seen a wildcat or a weasel. It crouches down and hides, watching for something to some along. It leaps and races east and west, not hesitating to go high or low - until it falls into the trap and dies in the net. Then again there’s the yak, big as a cloud covering the sky. It certainly knows how to be big, though it doesn’t know how to catch rats. Now you have this big tree and you’re distressed because it’s useless. Why don’t you plant it in Not-Even-Anything Village, or the field of Broad-and-Boundless, relax and do nothing by its side, or lie

down for a free and easy sleep under it? Axes will never shorten its life, nothing can ever harm it. if there’s no use for it, how can it come to grief or pain?”

The Inner Chapter Two:

Theories on all things being equal

Nan Guo Zi Qi (Mr. Intense of a Southern neighborhood) sat alone at his table, looking up at the sky and sighing. He seemed despondent, as though he’d lost an important part of himself.

Yan Cheng Zi You (Mr. Image of a Succesful Traveler) stood waiting patiently in front of him, then said: “Who is it that’s sitting here? Can a body really be made to resemble dead wood, and a heart be made to resemble dying embers? Now this lone man sitting at his table isn’t the same person who was sitting here a while ago.”

“Sitting here, I didn’t think it was good to question what was happening, but I’ll come up with an answer! At this moment I lost myself - do you know what I mean? You may have heard the music made by people, but not heard the music made by the earth. You may have heard the music made by the earth, but not heard the music made by the heavens.”

Zi You replied:

“I’d really appreciate it if you’d explain more about that.” Zi Qi said:

“When the Great Clod (the earth) belches vapors, it’s called the wind. That’s only the beginning. Then it proceeds to rage and make loud noises through all the valleys and holes on earth. Haven’t you ever heard the sounds of the wind blowing? In the awesome elegant mountain forests there are huge trees surrounded by crevaces and caves which are like noses, like mouths, like ears, like sockets, like goblets, like mortars, like canals, like sewers. Roaring, screeching, shouting, sucking, wailing, howling, whistling, growling, the headwinds sing “Yoooh!”, and the tailwinds sing

“Yaaah!” The soft winds contribute the undertones, and the strong winds contribute the overtones. The harsh winds blow through all the empty holes and caves. Haven’t you ever been an audience to this harmonious melody, to these peculiar sounding instruments?”

Zi You replied:

“The music produced by the earth uses the many crevaces and caves. The music produced by people uses various bamboo instruments. I’d appreciate it if you’d explain more about the music of the heavens.”

Zi Qi said:

“It blows on each of the thousands of things differently, but makes each of them follow their own patterns. By themselves they all attain what’s right for them, so is there anyone who’d really be able to enslave them?”

Great knowledge concentrates on what’s close and vivid. Small knowledge concentrates on what’s far away and obscure.

Big talk is bright and flashy.

Small talk is chattering and scattered.

When sleeping there’s a connection with the spirit. When awake other shapes are revealed.

Connecting and meeting together, each day our hearts and minds compete. We may become apathetic, depressed and secretive. Small fears create worry and concern. Big fears create apathy and seclusion. They shoot out like arrows from a crossbow, trying to take control of what they determine to be Right or Wrong. They kill as easily as autumn turns to winter, using words that vanish in the course of a day. They indulge in their own motivated actions, not being able to turn away from them. Their disgust closes in on them, and they use words that have become as stagnant as sewer water. Nearly dead in their hearts, nothing can cause them to return to seeing the bright side of things. All they experience is happiness/anger, sorrow/pleasure,worry/distress, adaptability/ restrictions, stress/laziness, openness/pretense.

Enjoyment can arise from what was once empty, just like mushrooms can be produced by the vapors on the soil. Day and night naturally follow each other, and no one knows how that happens. Enough! Enough already! There’s dawn, and there’s sunset. They each have their place for

creating life!

There is no “other” without a “me.” There is no “me” without something to grab hold of. That seems easy enough to understand, but if it’s not understood there’s no reason to do anything else. It might seem like there’s some perfect truth, but what’s special can’t really be observed clearly. It’s possible to have personal beliefs, but not to allow them take an actual form - to have feelings about things but not to create dogma around them.

A hundred bones, nine openings and six organs complete our existence. Which of those do we feel closest to? Do you express joy for all of them? Do you cherish one over another? Don’t they all act as your servants? Are any of those servants capable enough to control one of the others? Do any of them give themself over as a servant and accept another as their ruler? Does a truly perfect ruler exist among them? If we try to extablish that kind of heirarchy, their working relationship would become useless and decrease to the point where nothing would work in perfect harmony. Once we’ve received this body, we don’t lose the use of it until we’ve exhausted it.

Living things destroy each other and make waste of each other. They wear themselves out by galloping all over the place, and nothing is able to stop them. Isn’t that sad! After a whole life of battling and fighting, they still don’t achieve the success they were reaching for. They’ve tired themselves out completely with all their battling, and still don’t have a clue how to get out of it. That’s definitely something to be sad about! What advantage is it for anyone to speak about Immortality? If their shape is so twisted that their minds can’t make sense any more, that’s really incredibly sad! Are people originally born with those kinds of ridiculous thoughts? Am I the only one who thinks that’s ridiculous, or are there others who agree?

If it was meant for everyone to follow a teacher, would there be a single person who’d be without a teacher for a moment? Does the quest for knowledge mean replacing one’s true feelings with the teachings of someone else? Fools tend to group together. If you haven’t yet succeded in connecting with your own heart but have a sense of Right and Wrong, that’s as silly as thinking you could set out for Yue today and arrive there yesterday. That would be like trying to make something out of nothing. To make something out of nothing - even the Great Yu wouldn’t know how to do that. How could one as simple as me be able to follow those instructions!

Speaking isn’t merely blowing wind out of our mouths. One who speaks is actually saying something. But what he’s intending to say might seem really vague. So what’s the point of speaking? What if there were no words? Speaking is thought to be different from the chirping of baby birds. Can words be used to clarify? Can they be used to confuse? How has Dao become so hidden that there is True and False? How has speech become so hidden that there is Right and Wrong?

Where is it that Dao doesn’t exist?

Which words are there that shouldn’t exist? Dao is hidden in small accomplishments. Words are hidden in grandiose speeches.

Then we have the Confucian and Mohist ideas of Right and Wrong. What one thinks is Right, the other thinks is Wrong. What one thinks is Wrong, the other thinks is Right. In order to make Right into Wrong, and Wrong into Right - then you’d really have to be sharp-sighted.

Things are merely a That or a This. If you look at something as a That, it can’t be seen clearly. If you have knowledge of yourself, others can be understood.

Therefore, it’s been said:

“That stems from This, and This is also on account of That.” That and This make comparisons about life with their own theories.

So…….

One may compare life to death, One may compare death to life;

One may compare what’s suitable with what’s not suitable; One may compare what’s not suitable with what’s suitable; The reason there is Right is because there is Wrong, The reason there is Wrong is because there is Right.

Therefore, a wise person doesn’t follow that course of reasoning, but reflects on what comes from the heavens, using this reasoning:

This is also That. That is also This.

That has a set of Rights and a set of Wrongs. This has a set of Rights and a set of Wrongs.

Does that result in there still being a That and a This? Is the result that there is no longer a That and a This? When That and This find nothing to keep them apart - that’s refered to as the pivot of Dao. Only when the pivot is in the middle of an unbroken ring can it respond endlessly. What’s Right is part of the endless circle. What’s Wrong is part of the endless circle.

That’s why it’s been said:

“You really have to be sharp-sighted.” To use a finger as a representation to show what’s a finger and what’s not a finger, isn’t as good as using something that’s not a finger as a representation of what’s a finger and what’s not a finger. To use a horse as a representation to show what’s a horse and what’s not a horse, isn’t as good as using something that’s not a horse as a representation of what’s a horse and what’s not a horse. Heaven and earth are fingers. The ten thousand things are horses.

What can, can. What can’t, can’t. Go with Dao and there’s success. Things that are spoken become so. How could it be so? What’s so is so. How could it not be so? What’s not so is not so. Things actually are somewhat so. Things actually somewhat can. Without anything, nothing is so. Without anything, nothing can. Therefore, as to a small shoot of grass and a mighty pillar; an ugly ogre and Xi Shi (woman known as an acme of beauty), what would stand out as unusual? Dao joins with all of them. To differentiate between them brings a result, and that result is their destruction.

Ordinary things are without differentiation and destruction, and since they can relate to each other, they unite. Only someone with keen perception can find the unity in all things, not because of looking for their usefulness but by dwelling in the idea that everything is ordinary. What’s ordinary is useful. What’s useful makes connections. What makes connections gets a hold of something. Very few get ahold of something they’re content with. When they stop without not knowing why they’ve done that, they’re getting the gist of Dao.

To wear out your spirit and intelligence trying to unify everything without knowing they’re already in harmony is called “three in the morning.” What’s meant by “three in the morning”? There was a monkey keeper who gave these instructions for feeding nuts to the monkeys: “Give them three in the morning and four at night.” The monkeys were all outraged. So he said: “Okay, give them four in the morning and three at night.” The monkeys were all happy. The amount they were fed didn’t change, but their reactions showing pleasure or anger got them what they wanted. Therefore, a

wise person finds harmony with Right and Wrong and relaxes with the equality of the heavens. This is called being able to adapt.

Since ancient times people have been trying to extend their knowledge. In what way did they do that? First they believed that things did not really exist as separate entities. That was the extent of it and nothing more needed to be added. Next, they came up with a belief that there actually were separate things, but they didn’t place any one thing above another. Then they came up with the belief that some things really were above others, but they hadn’t made a determination of which things were Right and which were Wrong. When they came to the conclusion that they could make a distinction between what was Right and what was Wrong, they really lost their way. Losing their way, they began to cherish their own accomplishments. Could there really be any sense of

accomplishment while one was so lost? Could there be no sense of accomplishment while one was so lost? Feeling a sense of accomplishment while lost, clansman Zhao (a famous musician) would play the zither. Not feeling a sense of accomplishment while lost, clansman Zhao wouldn’t play the zither.

Zhao Wen played the zither. Shi Kuang weilded his baton. Hui Zi leaned against a shade tree. How much did these three gentlemen know? All of them were prosperous, so they were famous for the rest of their lives. Each of them were so good at what they did that they acted like it was easy enough for anyone to have the ability to be as talented as they were. However, other people didn’t have the same talents as they did, even though they had abilities in different areas. So their determination to teach others was in vain and their talent died with them. Furthermore, all of Wen’s students kept fiddling with the strings for the rest of their lives, but in all that time they didn’t accomplish anything. If that can be called an accomplishment, then I’ve also accomplished things. If that can’t be called accomplishment, then neither I nor anyone else has accomplished anything. Therefore, slipping into doubt about what’s dazzling, that’s what a wise person uses as a

map. Instead of looking for what’s useful, but rather accepting that everything is simply ordinary, that’s called really being sharp-sighted.

Nowadays there are all sorts of words. There’s no way to know which category they fit into. Maybe they don’t fit into any category. One category may not fit in with another. Grouped together, they might form a new category. If they were all grouped together, then there’d be no need for

distinctions. Although that may be so, please check out these words. There was a beginning. There has not yet been a beginning that began anything. There is existence. There is non-existence. Existence and non-existence have not yet begun. There is no beginning to existence just as there is no beginning to non-existence. If after a while existence and non-existence came to an end, then not knowing whether there actually was an existence or a non-existence, there’d be no point in

determining what was existence and what was non-existence. Now that I’ve already made those statements, I don’t know if I’ve really said anything, or haven’t said anything at all.

In the whole world there’s nothing larger than the tip of an animal’s hair, and a huge mountain is small. Nothing has a longer life than a stillborn child, and Peng Zu (a man who lived for eight hundred years) is young.

The whole universe and I came into being together, and all living things are connected to me. Since there’s already this connection, what’s the use of speaking about it? Since that’s all that can be said about this ultimate connection, can we stop talking about it? One together with words becomes two. These two (separately) with one (the two together) becomes three. Going forward with these

calculations, even the cleverest mathemetician couldn’t reach the end, to say nothing of ordinary people! Therefore, if we proceed from nothing to something and arrive at three, just imagine what would happen if we proceeded from something to something! Let’s not proceed. Let’s call it quits. As for Dao, there never were distinctions. Words have never been consistent, so they definitely have limits. I’d like to say something about those limits. There is Left; there is Right. There are personal

ethics; there are societal mandates. There is detachment; there are debates. There are

conversations; there is one-up-manship. These are called the eight expressions of the heart. What’s outside the realm of this world, a wise person leaves open to doubt. What’s inside the realm of this world, a wise person will discuss but won’t come to definitive conclusions about any of it. About the ancient records of the first kings (historical events), a wise person will come to their own

conclusions, but not get into arguments over it. Therefore, even with detachment there is non-detachment. With disagreements, there are no arguments. One might ask: “How can that be?” A wise person holds on to what he believes, whereas everybody else argues trying to make their point. That’s why it’s been said: “Those who argue can’t see past their own noses.”

Magnificent Dao makes no determinations. Magnificent arguments use no words. Magnificent compassion is not benevolent. Magnificent honesty doesn’t mediate. Magnificent courage doesn’t cause distress. Dao that is obvious is not Dao.

Words used in arguments are futile. Consistent compassion is unsuccessful. Sincere honesty isn’t believed.

Courage which causes distress attains nothing. Of these five, how many could be correctly followed?

Therefore, one who knows when to stop at what they don’t know has arrived. Knowing how to argue without words and how to follow Dao without guideposts - it would seem like having the ability to really know something. That would be called self-sufficiency. Poured into, yet not filled up. Flushed out, yet not emptied. Not knowing the place from which anything arises - this would be called preserving a bright light in the darkness.

A long time ago, Yao asked some questions of Shun (his prime minister), saying:

“I want to attack the states of Zong, Kuai and Xu Ao. Even though I’m sitting here on a throne with so much power, I still feel uncomfortable about it. What’s causing me to feel this way?” Shun replied:

“The rulers of those three states are still living among cottontails and mugwort (undeveloped states and thus easily conquered). How could you not feel uncomfortable? A long time ago ten suns all came out at once. All living things were exposed by that brightness, and now the message of your own heart is coming through to you as brightly as those suns!”

Nie Que (Cracked and Missing Teeth) asked of Wang Ni (Master of Bewilderment): “Do you know of anything that everyone would agree is Right?”

Ni said:

“How would I know that!”

“Do you know what you don’t know?” “How would I know that!

“

benevolence and righteousness, and the ways of Right and Wrong are enmeshed in confusion and chaos. How would I be able to tell them apart!”

Ni Que said:

“If you don’t know what’s beneficial or harmful, then a fully achieved person wouldn’t know what’s beneficial or harmful either!”

Wang Ni replied:

“A fully achieved person is like a spirit! The great marshes could be set on fire, but she wouldn’t feel hot. The rivers in China could all freeze over, but she wouldn’t feel cold. Thunder could suddenly echo through the mountains, wind could cause a tsunami in the ocean, but she wouldn’t be startled. A person like that could ride through the sky on the floating clouds, straddle the sun and moon, and travel beyond the four seas. Neither death nor life can cause changes within her, and there’s little reason for her to even consider benefit or harm.”

Qu Que Zi (Mr. Startled Squawking Bird) asked of Chang Wu Zi (Mr. Full Grown Shade Tree): “I’ve heard my Master say that a wise person is considered to be someone who doesn’t get involved in a career. They don’t strive for profit, don’t look to avoid bankruptcy, don’t find enjoyment in competetion, and have no reason to get involved in those things. There’s no way to describe him, and any description of him is inadequate since he travels outside the dust and dirt (troubles of everyday life). My Master thinks that’s a pretty hasty and impulsive way of looking at things, but I think it’s the way of moving with mysterious Dao. How does it seem to you, my friend?” Chang Wu Zi said:

“Upon hearing this, even the Yellow Emperor would be perplexed, so how could Qiu (Confucius) fully understand it! As for you, you’re getting way ahead of yourself. You see an egg and can’t wait for it to crow. You see a crossbow and can’t wait to have a bird roasting in the oven. I’ll give you some abstract words to savor, and you listen to them abstractly, okay?

“Trying to hold the outer edges of the sun and moon to restrain the whole universe; trying to become intimate with everything; trying to make sense out of what’s evasive and chaotic; trying to be subserviently respectful to others - everybody labors at those things. A wise person is foolishly childlike, participating in a long life because they’ve succeded at connecting with simplicity. If all living things availed themselves of what they are, in that way they’d be beneficial to each other. “How could I know that enjoyment of life isn’t a delusion? How could I know that a dislike of death isn’t like a simpering fledgling who doesn’t know how to get back to his nest? Li Ji was the

king) she wept to much that she soaked the front of her dress. But when she arrived at the palace, shared with the king his luxuriuos bed, and ate the tender grain-fed meat at his table - then she regretted ever having cried. How could I know if the dead wouldn’t repent their former craving for life!

“One who dreams of a drunken banquet wakes up in the morning weeping and sobbing. One who dreams of weeping and sobbing wakes up in the morning and goes hunting. While they’re

dreaming, they don’t know they’re dreaming. In the middle of a dream they might think they’re actually a part of the dream, but when they wake up they realize it was just a dream. After one has completely woken up they realize it was all just a big dream. A fool believes himself to be awake, inwardly and privately actually believing he knows who he really is. Princes! Paupers! Indeed! You and Qiu (Confucius) are both dreaming. When I call you a dreamer, I’m also a dreamer. As for what I’ve said, it could be called a flight of fancy. If in all the generations to come we could meet up with someone who had such great wisdom that they knew how to explain all this, it would be like dawn and sunset occuring at the same time.

“Suppose we have an argument with each other. If you beat me instead of me beating you, are you necessarily Right and I’m Wrong? If I beat you instead of you beating me, am I necessarily Right and you’re Wrong? Must one of us be Right, and the other Wrong? Could both of us be Right, and both of us be Wrong? Since neither of us can come to an agreement on that, then other people would be impervious to our muddled ignorance. Should we ask someone else to decide who’s Right? What if we ask someone who agrees with you? Since he already agrees with you, how can he make the decision! What if we ask someone who agrees with me? Since he already agrees with me, how can he make the decision! What if we ask someone who disagrees with both of us? Since he already disagrees with both of us, how can he make the decision! What if we ask someone who agrees with both of us? Since he already agrees with both of us, how can he make the decision! Since that’s so, then you and I and others wouldn’t be able to come to any agreement. Do we depend on other people’s opinions? “Each changing tone of sound might be waiting for another sound to

reverberate with, or it might not seem to be waiting for anything, but they’re harmonized within the scope of the heavens. In that way they spread out gracefully then fade away after running their course. What’s meant by being ‘harmonized within the scope of the heavens?’ One could say: Right may not be Right; So may not be So. If Right was no different from Non-Right, then there’d be no reason for arguments about what was Right and what was Non-Right. If So was no different from Non-So, then there’d be no reason for arguments about what was So and what was Non-So. Forget the passage of time; forget righteousness. Vibrate with boundlessness. In that way totally dwell in boundlessness.”

The penumbra asked the shadow: “A little while ago you moved, and now you’ve stopped. A little while ago you sat down, and now you’re standing up. How can you act so irrationally?”

The shadow replied:

“Do I have to depend on something else to be the way I am? Does what I depend on also have to depend on something else to be what it is? Is my dependence like a snake’s on its scales or a cicada’s on its wings? How can I know why I am so? How can I know why I am not otherwise?” (Note: Penumbra: A space of partial illumination [as in an eclipse] between the perfect shadow on all sides and the full light. The luminous outline around a shadow.)

A while ago I, Zhuang Zhou (Zhuangzi), dreamed I was a butterfly. Happily absorbed in being a butterfly, I was thrilled to fly around and do what butterflies do. I didn’t even know I was Zhou. When I woke up, I suddenly found that I was Zhou. I didn’t know if I was Zhou dreaming I was a butterfly, or if I was a butterfly dreaming I was Zhou. There must be something that separates Zhou from the butterfly. It’s called metamorphosis.

The Inner Chapter Three:

Opinions on Nurturing Life

There are limits in our lives, but there are no limits to knowledge. Using what’s limited to try to catch up with what’s unlimited can only bring trouble. Someone who already thinks they’re knowledgable is really in trouble.

Acting with kindness doesn’t necessarily bring warm responses. Acting badly doesn’t necessarily bring punishment. If you sort through for the strongest points fate has provided to you and set your course by them, then your body can be protected, your life can be perfected, your loved ones can be supported, and you can live out your natural life span.

Cook Ding was cutting up an ox for Lord Wen Hui (Kind Gentle Official). With his hands in place, his shoulders hunched, his foot thrust forward, and his knee bent - every slice of meat fell in front of him as his knife seemed to hum a melody. With a steady rhythm, it didn’t miss a beat. It was equal to the dancing performed to the music of “The Mulberry Grove,” and as skillful as the musicians playing “The Jing Shou.”

Lord Wen Hui said:

“Oh, excellent! How did you come up with such a perfect technique?” Cook Ding set down his knife and replied:

“Your servant is fond of Dao, which advances techniques. At the time when I first began as a butcher, all I could see was a whole ox. Three years later, I no longer saw the ox as a whole.

Nowadays, I sense with my spirit instead of looking with my eye. My brain knows when to stop and let my spirit take over. Following the natural grain, noting the large gaps between the cartilage and observing the huge hollows - they already provide me with a map. When I come upon places where muscle and bone connect, that’s the only time I need to be forceful! A good cook changes his knife every year because he cuts. An ordinary cook changes his knife every month because he hacks. I’ve had my knife for nineteen years, and I’ve butchered over a thousand oxen. It’s as sharp now as it was when it was first honed. Each section of the ox has a gap, and the edge of my knife is narrower than that opening. Those are the gaps where I thrust my narrow blade. So wide are those places where I place my knife that there’s lots of leeway. That’s why I’ve had this knife for nineteen years and it’s still like new. Nevertheless, every time I come to a dense spot, I look for its difficulties. I proceed with caution and keep my guard up, considering when I should stop and when I should move slowly. I move the knife just a little bit and that part is quickly separated, like a clump of dirt

shifitng on the ground. Then I lift up my knife and stand up straight, pausing to look at at all my work until I’m satisfied with it. Then I properly clean my knife and stow it away.”

Lord Wen Hui said:

“Excellent! What I’ve gotten from your words is how to nourish life.”

When Gong Wen Xuan (Official Concealed Chariot) saw the Teacher of the Right, he was startled and said:

“Who is that guy? Why is he so removed from the rest of us? Is he more related to the heavens, or is he more related to people?”

“To the heavens, not to people. The life the heavens has given him is what makes him appear so isolated. Most people try to act in ways that bring them approval from other people. He prefers to have understanding of the heavens, not of people.

“A marsh pheasant will take ten steps to get one peck of food; a hundred steps to get one drink of water. It wouldn’t stay in a cage if it was given unlimited amounts of food and water. If it was treated like a god or a king, that would be bad for it.”

When Lao Dan (Lao Zi) died, Qin Shi mourned for him by uttering three howls and leaving. A disciple asked:

“Weren’t you a friend of the Master?” “Yes, I was.”

“If that’s so, then can you really be comfortable mourning in this way?”

“Yes, I can. At first I thought of him as a man, but now I don’t. When I went in to mourn, there were a lot of old people crying - as though they were crying for the loss of their own children. A few of them cried as though they were crying for the loss of their own mothers. Each of them, therefore, who came to assemble here wanted not to be alone while saying their words; not to be alone while crying their tears. By trying to escape their many natural emotions, they’ve forgotten they can endure their suffering. The ancients called this trying to escape natural torment. When it was appropriate for him to come, the Master took that opportunity. When it was appropriate for him to leave, the Master submitted. By peacefully accepting the opportunity and later comfortably

submitting, sorrow and happiness don’t enter the picture. In ancient times this was called dismissing the ruler from his earthly responsibilities.”

If you keep pointing at stuff you’ll become like firewood. The flame will keep burning you up and you won’t know when it’ll stop.

The Inner Chapter Four:

Relating to the Human World

Yan Hui (a disciple of Confucius) went to see Zhong Ni (Confucius) and asked his permission to take a hiatus.

“Where are you going?”

“To the state of Wei.” “What for?

Hui replied:

“The news reports that the prince of Wei is acting like a spoiled brat. He’s taking advantage of his position and can’t see the mistakes he’s making. He thinks nothing at all of his people dying, and their bodies litter the countryside like weeds in a swamp. The people can’t do anything about it. I remember something you once said, Master: ‘If a country is in order, leave it. If a country is in turmoil, go to it.’ The doctor’s offices are filled with sick people. If you can share with me your thoughts about this, I’d like to come up with a way to reform all or at least some of what’s going on there.”

Zhong Ni said:

“Ha, ha! It seems dangerous to go there just to get your ear chopped off! The Way isn’t about wanting to fit all the pieces together. Try to fit all the pieces together, and you’ll just find more pieces lying around. The more they multiply, the more upset you’ll get. When you’re upset you’ll be worried and sad. With so much worrying, then there’s no way to help anyone. Before the ideals of society took over, an achieved person worked first on getting all the parts within himself attuned before trying to attune all the parts in others. If there’s still something not dealt with in yourself, how would you have the time to go around trying to fix the cruelty of others! In addition, do you know how virtue is wasted and how knowledge is expressed? Virtue is wasted on trying to become famous, and knowledge is expressed in disputes. One who tries to become famous steps on others, and one who wants to show off their knowledge uses it as a weapon in debates. Both of those are terrible methods, and neither will get you anywhere. If you already think you have substantial virtue and solid beliefs, you haven’t even begun to consider the essence of other people. If you can

give up on competing for fame, then you wouldn’t be trying to take over a precious place in other people’s hearts. Being chastized by having rules and regulations about benevolence and

righteousness pointed out is the type of violent method that people have already had to deal with, but if you show the evilness in that then you’d just appear to be trying to make yourself look better than they are. Then your approach would be like calling people weeds which needed to be sorted through. If you sort through people like that, people will revolt against it. It seems pretty dangerous to approach people like that.

“Besides, the prince might not have any preference for those who are worthy, nor may he hate those who are unworthy. What would be the use in asking him to change his ways? If you spend too much time pondering over how to instruct him, the prince would inevitably take advantage of your lack of preparedness. Then your eyes would start to burn, your expression would go dumb, your mouth would drop open, your shape would go limp, and your mind for the time being would take in everything he said. This would be like using fire to fight fire or using water to try to stop a flood. Then you’d just be increasing what was already there. Start out that way and it’d never end. On the other hand, if you gave a hint that you didn’t believe in the profound words he was saying, that would put you in serious trouble, and you’d probably end up being killed right there in front of such a violent person!

“Keep in mind that Jie (a tyrant) killed Guan Long Feng (his minister), and Zhou (a tyrant) killed Prince Bi Gan (his minister). Everyone had warned those ministers ahead of time that they should remain subserviant and not raise a ruckus, but they let the rulers push them down so low that the rulers thought nothing of squashing them. They were that desperate to keep their titles.

“As for some other ancient rulers - Yao attacked the states of Cong, Zhi and Xu Ao; Yu attacked You Hu. Those states were laid to waste, bodies were tortured and killed, their warfare continued, and yet there was no end to their thirst for material gain. Haven’t you heard of their obsession with fame and posessions? The desire to become rich and famous is something even a wise person couldn’t overcome, much less you!

“Okay, since you must have had something in mind to begin with, give me the gist of it.” Yan Hui said:

“What if I were to remain level-headed and open, devoting serious effort and being single-minded in my purpose? How about that?”

“Huh? What are you thinking? That man (the prince) creatively puts on a showy display of

greatness, but you can’t be sure from all those theatrics what’s really in his spirit. Ordinary people won’t disobey him because he makes mandates on their feelings and controls what’s in their hearts. A person like that is gradually diminishing their own virtue, while having a strong belief their virtue is great! He’ll hold on to that belief and refuse to change, shutting himself off from any advice coming from others while not finding anything to criticize within himself. How could he find any use for you!”

“Okay then. I could keep centered within myself, but be so adaptable on the outside that I’d appear to be like him. Keeping what I know to be right to myself, I could follow on the tails of the actions of the heavens. Since I’d simply be following the actions of the heavens, I know the emperor would look on me like a child of the heavens. Then how could my words be taken as seeking approval from others or seeking their disapproval? Being this way, people would call me childish, as though I was merely a follower of the heavens. Being adaptable on the outside, I’d simply be a follower of the people. Offering sacrifices, kneeling in submission, bowing down, and beating my chest with my fist - these are the rituals performed by respectful people. All people do that, so why would I dare to act otherwise? By conducting myself in this way, people wouldn’t be able to find fault with me, and in that way I’d be seen as a follower of the people. Being successful at appearing to be like him (the prince), I would thus be seen as a follower of the respected ancients. My words would echo what they taught and be substantial for that reason. I’d be citing what the ancients believed, not what I myself believe. In that way I’d be echoing what’s true and correct, not acting from my own self-interest. If I’m just citing what the ancients said in the past, then would that do?”

Zhong Ni replied:

“Huh? What are you thinking? For the most part you’re right, although your methods are a little shaky, but you’d manage to get away without being accused of any crime. Even though someone might stop and listen to you, how would that really get anyone to make any drastic changes! You’d still sound a bit like a preacher.”

Yan Hui said:

“I don’t know what else to try. I’m asking for your suggestions.” Zhong Ni replied:

“Go on a fast, then I’ll tell you what I think. Do you think it’s easy to come up with a plan of action? If you think it’s easy, then you’re not in tune with the heavens.”

Yan Hui said:

“My household is poor. I don’t remember having a drink of wine or a bite of meat in several months. Can that be considered fasting?”

Hui asked:

“Can I ask what’s the fasting of the heart/mind?” Zhong Ni replied:

“Unify your frame of mind. Give up listening with your ears, but listen with your heart. Give up listening with your heart, but listen with the vital essence of your spirit! Listening stops at the ears. The heart stops at making calculations. In the essence of the spirit is openness that’s waiting to receive all things. Pondering Dao accumulates more openness. In that openness is the fasting of the heart.”

Yan Hui said:

“I haven’t yet gotten a grip on just what I’m supposed to be doing, or who I really am. If I’ve gotten to the point of having no sense of who I am, would that be called openness?”

The Master said:

“You’ve got it. Now we’re speaking the same language! You can go about traveling in his realm and not be affected by fame. If you make any headway, then speak naturally. If you don’t make

headway, then stop. With no need to physically or mentally escape the situation, realizing that all environments are the same and you have no alternative than to be where you are, then you’d almost be done. To walk without leaving tracks is easy, but it’s difficlut to walk without touching the ground. It’s easy to be a fake if you’re trying to act like everyone else, but it’s difficult to be a fake if your actions arise naturally. We’ve all heard about things that have wings and can fly. We haven’t heard about things that don’t have wings and can fly. We’ve all heard about people who are smart that are considered to be knowledgable. We haven’t heard about those who are ignorant that are considered to be knowledgable.

“Look for each of the places where there’s a blockage. An empty room lets in the most brightness. It’s good fortune to stop, stop. Someone who can’t find a moment to stop - that’s called sitting at a gallop (body still; mind racing). To allow what you see and hear free access to come inside, but to keep your mind and knowledge out of it - supernatural beings would be drawn to that place and even more so would human beings. This is the way all living things adapt. That’s the position taken by Yu and Shun, and the path taken by Fu Xi and Ji Qu to the end. How much more scattered most people allow themselves to get!”

When Zi Gao (the Duke of She in the state of Chu) was about to depart on a mission to the state of Qi, he asked Zhong Ni (Confucius):

“This is a really important bridge the king is sending me to build (between our nations), and Qi is waiting for me as an emissary. I must show the utmost respect and not be impatient. Even ordinary people can’t be pushed to do something, let alone princes and dukes! I’m really scared. Master, you once told me this about bridging the gap of different cultures: ‘Dealing with ordinary affairs can appear small or large. Few who don’t follow Dao will enjoy success. If affairs are unsuccessful, then it would certainly bring a series of troubles from the way people would react. If affairs are

successful, then it would certainly upset the balance of nature. To evade trouble whether there’s success or failure - only someone with virtue can do that.’ I eat whatever is handy, have no skill at cooking, and so my kitchen doesn’t get overheated. This morning I received my instructions, and by the evening I was drinking ice water to cool off - I’m feeling so hot inside! I haven’t even found out the details of what I’m supposed to do yet, but I’m already feeling like my nature is topsy-turvy. If I’m not successful in this mission, certainly I’ll have a series of troubles from the way people will react. I’m already getting the worst of it in both ways. As a minister of the state, I’m completely inadequate for this task. Master, do you have any words of advice?”

“There are two universal mandates in this world. One of them is fate and the other is duty. A child’s love for their parents is fated, and it can’t be driven from their heart. A subject’s service to his ruler is duty, because if he didn’t follow along and tried to oppose the ruler, there’d be no place in the whole world he could escape. These are called universal mandates. To be of service to your parents, despite their position, and to be comfortable with that is the utmost in filial piety. To be of service to your ruler, despite the tasks requested of you, and to be comfortable with that is the most complete loyalty. To be of service to your own heart, despite the fact that joy or sorrow have overcome you and realizing that they are part of fate and that neither of them will last for long, is the attainment of virtue. One who acts as a subject or child to others would certainly not be out to get anything for themselves. Being so involved in the needs of others and forgetting about oneself, when would there be any spare time for thinking about whether you’re enjoying life and dreading death! My dear friend, that’s the way to proceed!

“Please let me tell you something I heard: Ordinarily those in intimate relationships must blend with each other’s beliefs. If they’re physically apart from each other then they must use words to express their friendship, and those words usually have to be passed on by someone. To pass on words that might express the delight or the anger of one of the parties is the most diffucult thing in the world to do. To properly express joyful tidings requires exaggerated compliments. Passing on angry words requires much venom. Ordinarily these exaggerations can get pretty ridiculous. If they’re ridiculous enough then no one would believe they’re true, and the messenger would be doomed. Therefore, it’s said in the Fa Yan (”Book of Rules”): ‘Pass on what has been actually said, not with exaggerated words, then most likely you’ll remain whole (not suffer amputation or death).’

“Another thing to remember: A skillful and strong fighter (martial artist) starts out openly showing his moves then will usually end up being more deceptive. The longer the fight lasts, the more

unexpected moves he uses. One who’s at a party drinking liquor starts out in control of himself then will usually end up getting out of control. The more they drink, the more they laugh like lunatics. Ordinary affairs are much the same. What begins with sincerity often ends up in rudeness. They begin simply enough, but they usually eventually become much more complex. One who speaks can cause a stormy sea (disturbance), and one who acts on it can lose sight of reality. Disturbances can easily cause one to take actions. Losing sight of reality can easily cause one to be in danger. Therefore, anger can arise for no apparent reason other than as a reaction to harsh and biased words.

“An animal doesn’t choose which sound to make when it dies. Its last exhalation is so suddenly expelled that feelings of terror arise in both the hunter and the hunted. If you push someone too much, then they won’t respond from their heart, and not even know they’re doing that. If they don’t even know they’re doing that, who knows where it’ll end up? Therefore, it’s said in the Fa Yan: ‘Without making demands; without pushing for success - that’s when the most beneficial outcome will result.’ Making demands and pushing for success would be dangerous in this matter. A fine settlement takes time. A bad settlement is irreparable. You can’t be too cautious!

“For the time being let things ride and follow your heart. Figure that you probably won’t

necessarily get fulfillment yourself, but look for what would appease both sides. Then you’ll know you’ve finished with it. How would you be affected by reporting back what happened on the mission? Nothing other than the fact that what happened was caused by destiny. You’re the one who makes it more difficult than that.”

Yan He (a scholar from the state of Lu) was about to become tutor of the eldest son of Duke Ling in the state of Wei, so he asked of Qu Bo Yu (a minister of the state of Wei):

“This is a man whose natural disposition is to kill. If I allow him to proceed without suggesting a better method, then that would be dangerous to my state. If I insist on showing him a better

method, then that would be dangerous to my own well-being. He’s smart enough to recognize other people’s faults, but not smart enough to recognize his own faults. In a situation like this, what can I do?”

Qi Bo Yu responded:

“Good question! Be on guard, be cautious, and get your own motivations in order! As to your outer appearance, there’s nothing better than compliance. As to your inner feelings, there’s nothing better than peacefulness. Even if you do all that, there are still a couple of things you have to be careful about. Just because you’re comforming on the outside, don’t let that affect what’s in your heart. Just because you’re feeling peaceful inside, don’t let that affect how you act on the outside. If you get so involved in conforming to what’s around you that you let it affect your heart, you’ll lose your balance, your blood will run cold, you’ll fall apart, and you’ll lose consciousness. If you get so involved in the peace within your heart that you show it on the outside, you’ll hear everything as though it was music to your ears, seek fame, act seductively, and become a spoiled brat.

“If the prince acts like an innocent child, then you also act like an innocent child with him. If he starts exploring ways to overcome his limits, then you also act like you’re exploring ways to overcome limits. If he acts without being concerned for his own safety, then you also act without concern for your own safety. If you get to that point, you can reach into the place within him that’s without faults.

“Haven’t you heard the story of the praying mantis? It got so mad that it stretched out its arm trying to stop a speeding car. It didn’t know that it didn’t have the ability to do that, but got carried away with thinking it could be good at doing anything. Be on guard, be cautious! One who thinks they’re good at tearing down what has already built up momentum will be offensive, and will soon come to an end.

“Haven’t you heard the story of the guy who raised and tamed tigers? He didn’t dare give them living animals for food, since by killing them their viciousness would increase. He didn’t dare give them whole carcasses of animals, since by tearing them apart their viciousness would increase. By determining the times when they’d be hungry or full, he could keep the violence in their hearts calmed down. Tigers are a different species than people, and they have to be coaxed by their trainer in order to become docile. Therefore, what was once a killer can be turned into the opposite.

“There was a man who loved his horse. He filled up baskets with its excrement, and filled up large shells with its urine. A mosquito or horsefly landed near the horse’s tail, and the guy tried to slap it away. The horse was startled by the slap on his rump and pulled on its bit, thus smashing the guy’s head to the ground and crushing his chest with its hoof. If paying attention to something gets too extreme, then love gets lost. Isn’t there always a reason for caution?”

A master carpenter named Shi (Stone Face), on his way to the state of Qi, arrived at the town of Qu Yuan where he saw an oak tree that served as a local shrine. It was so big that an ox standing behind it wouldn’t be visible, and it measured a hundred spans around. It was as tall as the mountains in the background. Its branches extended out for eighty feet, and at least ten of the branches were large enough to be used to build the side of a boat. Sightseers were packed together as if in a marketplace. The distinguished carpenter paid it no mind and just kept going without pausing. When his assistant had his fill of gazing at it, he ran to catch up with carpenter Shi and said:

“I’ve been carrying this heavy axe around and following you, Master, and we haven’t yet seen such great building material until now. Why, sir, were you not even willing to look at it, but just kept walking on?”

“Stop it! Don’t say another word! The wood of that tree is defective. Use it to make a boat, and it would sink. Use it to make coffins, and they’d quickly rot. Use it to make tools, and they’d quickly fall apart. Use it to make any kind of door and the knotholes would let in moisture. Use it to make a fence post and it’d be infested with worms. That wood isn’t good for anything, and is completely useless. That’s why it’s been able to grow so old.”

When carpenter Shi returned home, the oak used as a shrine appeared to him in a dream and said: “With what else would you choose to compare me? Would you compare me with trees that have intricately fine grains? Or with the peach, pear, tangerine, grapefruit - on which the fruit hang down like gourds? When their fruit ripens, they’re stripped and left naked. The large branches are broken, and the small branches are torn to shreds. They have a painful life, and thus they don’t live out their natural life span but come to a premature end in the middle of their time. Just by the nature of what they are they’re open to the assaults of the vulgar world. Of living things, nothing seems to escape that. I’d been trying to find out how to be useless for a long time, and although I almost died, now I’ve figured it out, and it’s been a big help to me. If I’d made myself to be of any use whatsoever, how could I have managed to grow this huge? Since you and I are connected just like everything else, what’s the point in estimating something by its appearance? Yet a defective person like you who’s nearly dead has the nerve to point out defects in a tree?”

Carpenter Shi woke up and related the story in his dream. His assistant asked: “If it was so intent on being useless, then why does it continue to be a shrine?”

“Shush! Don’t say another word! It’s only resting there. By acting like it doesn’t know what it is, any cruelty toward it is averted. If it didn’t allow itself to be treated like a shrine, there’d be many who’d want to chop it down! It provides a place where many different kinds of people can feel protected, but if it was judged by how it could be used in a more conventional way, it wouldn’t have gotten this far!”

When Nan Bo Zi Qi (Exalted Count of Southern Darkness) was traveling in the hills of Shang (Busy Metropolis), he saw a large and unusual tree. A group of a thousand chariots could be hidden under the cover of its shade.

Zi Qi said:

“What kind of tree is this? It must be very strange timber!”

He turned his face up and looked at its thin branches which were so bent and twisted that they couldn’t be used as rafters and beams. He bent down and looked at the tree’s roots which were so gnarled and knotty that they couldn’t be used to make coffins. He touched one of the leaves to his tongue, and it stung his mouth and left a sore. He smelled it then became like a mad man and had a hangover for more than three days.

Zi Qi said:

“This tree really is incapable of providing anything useful. That’s how it’s been able to grow so large. Aha! A holy person would be just as incapable!”

In the state of Song there’s an area called Jing Shi, where there are catalpas, cypress and mulberry trees. Those trees that have grown so large that you can’t get both hands around their trunks are cut down by people who want to make posts to tie up their monkeys. Those that are three or four spans around are chopped down by people to make decorations for their palatial homes. Those seven or eight spans around are chopped down by officials and rich merchants to make sides for their family altars. Therefore, they don’t live out their natural life span, but come to a premature