The Great and Venerable Teacher

The Great and Venerable Teacher

To understand what is the doing of Heaven, and to understand what is the doing of man, is to reach the ultimate! He who understands what is the doing of Heaven is born of Heaven. He who understands what is the doing of man uses what his knowledge knows to nourish what his knowledge does not know, completes his natural span of life, and does not die midway—this is the highest form of knowledge. Nevertheless, there is a problem here. Knowledge depends upon something else before it can be correct, and what it depends upon is never fixed. How do I know that what I call Heaven is not man? That what I call man is not Heaven? Only when there is a True Man is there True Knowledge.

What is a True Man? The True Men of old did not rebel against poverty, did not make a show of success, and did not plan their affairs. Such men made mistakes without regret and did not congratulate themselves when they happened to be right. Such men did not tremble when they climbed heights, did not get wet when they entered water, and did not feel heat when they entered fire—such was the power of knowledge when it ascended to the Way. The True Men of old slept without dreaming, woke without anxiety, did not seek sweetness in their food, and breathed from deep within. The True Man breathes from the heels; the common man breathes from the throat. Those who are submissive choke on their words as if they were gagged. Those whose desires are deep have shallow Heavenly mechanisms. The True Men of old did not know how to delight in life or how to hate death. They did not rejoice at birth or resist death. Carefree they went; carefree they came—and that was all. They did not forget their beginning; they did not seek their end. They received what came and were glad of it; they forgot it and returned to it. This is called not using the mind to do violence to the Way, not using man to assist Heaven. This is called the True Man. Such a one had a settled mind and a still countenance. His brow was broad. He was chill like autumn, warm like spring. His joy and anger harmonized with the four seasons. He was suited to all things, and no one could fathom his limits.

Thus when a sage employs arms of aggression, he may destroy a state but does not lose the hearts of the people. His benefits and blessings extend to ten thousand generations, yet he does not act out of love for others. Therefore, to take pleasure in connecting with things is not to be a sage. To have favorites is not benevolence. To seize the opportunities of the times is not wisdom. To fail to comprehend both profit and loss is not to be a gentleman. To act for fame and lose one's self is not to be a worthy. To destroy one's self and not be true is not to serve others. Thus Hu Bu Xie, Wu Guang, Bo Yi, Shu Qi, Ji Zi, Xu Yu, Ji Ta, and Shen Tu Di were servants who served the service of others and accommodated the convenience of others, but did not accommodate their own convenience.

The True Men of old were, in their bearing, upright but not rigid; seemingly insufficient yet not dependent; free like an unadorned vessel yet not obstinate; open and expansive yet not showy; joyful as if pleased; driven as if compelled; gathering color as if welcoming; restraining virtue as if stern; awe-inspiring as if part of the world; haughty as if beyond control; withdrawn as if fond of seclusion; forgetful as if speechless.

They took punishment as the body, ritual as the wings, knowledge as the timely moment, and virtue as the path. Taking punishment as the body meant being generous in executions. Taking ritual as the wings meant moving through the world. Taking knowledge as the timely moment meant being compelled by circumstances. Taking virtue as the path meant walking with those who have feet to reach the hill—yet people truly thought them diligent walkers.

Thus what they liked was one; what they did not like was one. Their oneness was one; their not-oneness was one. Their oneness made them companions of Heaven. Their not-oneness made them companions of man. Heaven and man do not overcome each other. This is called the True Man.

Life and death are ordained; their constant alternation, like the passing of night and day, is Heaven. There are things that man cannot influence—this is the nature of things. If men take Heaven as their father and still love it, how much more should they love that which transcends it! If men take their ruler as greater than themselves and still die for him, how much more should they die for what is true!

When a spring dries up, the fish are left stranded on land. They blow moisture on each other and wet each other with their saliva—but it would be better if they could forget each other in the rivers and lakes. Rather than praising Yao and condemning Jie, it would be better to forget both and transform oneself with the Way.

The Great Clod burdens me with form, labors me with life, eases me with old age, and rests me with death. Therefore, what makes my life good is also what makes my death good.

To hide a boat in a ravine or a mountain in a marsh is thought to be secure. But in the middle of the night a strong man carries it away, and those in the dark do not know. To hide the small within the large is fitting, yet it still escapes. But if one hides the whole world within the whole world, there is nowhere it can escape—this is the great truth of things.

If one happens to receive human form and still rejoices in it—then human form undergoes ten thousand transformations without ever reaching an end. Could the joy of it be calculated?

Therefore the sage wanders where nothing can escape, and all is preserved. He is good at being young, good at being old, good at beginnings, good at endings. Men model themselves upon him—how much more so upon that to which all things are bound and upon which all transformations depend!

The Way is real and reliable, yet it acts without action and has no form. It can be transmitted but cannot be received; it can be grasped but cannot be seen. It is its own root and its own trunk; before there were Heaven and Earth, it existed from of old. It gives spirit to the spirits and to the God of Heaven; it gives birth to Heaven and Earth. It exists before the Supreme Polarity and yet is not high. It exists below the Six Directions and yet is not deep. It was born before Heaven and Earth and yet is not ancient. It is older than the most ancient times and yet is not old.

Xi Wei obtained it and embraced Heaven and Earth. Fu Xi obtained it and infused the primal breath. The Northern Dipper obtained it and has never erred from its course. The sun and moon obtained it and have never ceased their shining. Kan Pai obtained it and penetrated Mount Kun Lun. Feng Yi obtained it and wandered through the great rivers. Jian Wu obtained it and dwelt upon the great mountains. The Yellow Emperor obtained it and ascended to the clouds of heaven. Zhuan Xu obtained it and dwelt in the Dark Palace. Yu Qiang obtained it and established himself at the North Pole. The Queen Mother of the West obtained it and sat upon Shao Guang—no one knows her beginning, no one knows her end. Peng Zu obtained it and lived from the time of You Yu down to the time of the Five Hegemons. Fu Yue obtained it and served as minister to Wu Ding, embracing the whole world, riding upon the Eastern Pillar and straddling the Tail and Winnowing Basket constellations, and taking his place among the stars.

Nanbo Ziqi asked Nüyu, saying, "You are old in years, yet your face is like that of a child. How is this so?"

Nüyu said, "I have heard the Way."

Nanbo Ziqi said, "Can the Way be learned?"

Nüyi said, "No! It cannot. You are not the right person for it. Buyiliang has the talent of a sage but not the Way of a sage. I have the Way of a sage but not the talent of a sage. I wanted to teach him—perhaps he would in fact become a sage? But even if not, it would still be easy to instruct a man of sagely talent in the Way of a sage. Still, I held firm and instructed him. After three days, he was able to put the world outside him. Once he had put the world outside him, I held firm again and instructed him. After seven days, he was able to put things outside him. Once he had put things outside him, I held firm again and instructed him. After nine days, he was able to put life outside him. Once he had put life outside him, he was able to achieve morning illumination. Having achieved morning illumination, he was able to see the Unique. Having seen the Unique, he was able to be without past and present. Having been without past and present, he was able to enter into the realm of neither dying nor living. That which kills life does not die. That which gives rise to life does not live. As a thing, it sends forth all things and receives all things; it destroys all things and completes all things. Its name is 'Disturbing Tranquility.' Disturbing tranquility means: it is disturbed and then completes itself."

Nanbo Ziqi said, "Where did you alone hear this?"

Nüyu said, "I heard it from the son of Ink's Servant. The son of Ink's Servant heard it from the grandson of Loud Recitation. The grandson of Loud Recitation heard it from Clear Insight. Clear Insight heard it from Whispered Approval. Whispered Approval heard it from Diligent Practice. Diligent Practice heard it from Song. Song heard it from Profound Darkness. Profound Darkness heard it from Boundless Vastness. Boundless Vastness heard it from Doubt's Beginning."

Zhisi, Ziyu, Zili, and Zilai were speaking together, saying, "Who can take non-being as the head, life as the spine, and death as the rump? Who knows that life, death, existence, and perishing are one body—that person shall be our friend!" The four looked at each other and smiled. There was no resistance in their hearts, and so they became friends.

Before long, Ziyu fell ill. Zhisi went to inquire after him. Ziyu said, "How magnificent! The Maker of Things is making me into this crooked shape!" He was hunchbacked with a protruding spine. His five organs were above. His chin was hidden in his navel. His shoulders rose above his head. His tuft of hair pointed at the sky. The energies of yin and yang were in disorder within him. Yet his mind was at ease, without concern. He hobbled over to look at himself in a well and said, "Alas! The Maker of Things is making me into this crooked shape!"

Zhisi said, "Do you detest it?"

Ziyu said, "No, why should I detest it? Suppose my left arm were transformed into a rooster—I would use it to crow at nightfall. Suppose my right arm were transformed into a crossbow pellet—I would use it to roast an owl. Suppose my rump were transformed into a wheel and my spirit into a horse—I would ride upon it. What need would I have for another carriage? Moreover, to gain is a matter of timing; to lose is a matter of following along. To be at peace with the times and dwell in what follows along—then sorrow and joy cannot enter. This is what the ancients called being unbound. Those who cannot unbound themselves are bound by things. And things have not been able to overcome Heaven for a long time now. Why should I detest it?"

Before long, Zilai fell ill. He was gasping, on the point of death. His wife and children gathered around him and wept. Zili went to inquire after him. He called out to them, saying, "Shoo! Go away! Do not frighten the transformation!" He leaned against the door and spoke to Zilai, saying, "How magnificent! The Maker of Transformation—what will it make of you? Where will it send you? Will it make you a rat's liver? Will it make you an insect's arm?"

Zilai said, "A child toward its parents—east, west, south, north—obeys whatever command is given. The forces of yin and yang toward a person are no less than parents. If they press me toward death and I do not obey, then I am the obstinate one. What fault is theirs? The Great Clod bears me with form, labors me with life, gives ease through old age, and gives rest through death. Therefore, what makes my life good is also what makes my death good. Now suppose a great metallurgist were casting metal, and the metal were to leap up and say, 'I must become a great sword!' The metallurgist would certainly regard it as inauspicious metal. Now, having once taken on human form, to say 'A human! A human!'—the Maker of Transformation would certainly regard it as an inauspicious person. Now, taking Heaven and Earth as the great forge and the Maker of Transformation as the great metallurgist—where could I go that would not be all right?" He fell peacefully asleep. He awoke with a start.

Three men—Sang Hu, Meng Zi Fan, and Qin Zhang—became friends with one another. They said, "Who can join with others without joining, act for others without acting? Who can mount up to heaven, wander through the clouds, leap and skip beyond the limitless, forget each other in life, and have no end or boundary?" The three men looked at each other and smiled, finding no resistance in each other's hearts, and so they became friends.

Not long after, Sang Hu died, before he could be buried. Confucius heard of it and sent Zigong to assist in the preparations. One of them composed a tune and the other strummed a lute, and they sang together in harmony: "Ah, Sang Hu! Ah, Sang Hu! You have returned to your true nature, while we still remain as men!" Zigong hurried forward and said, "May I ask: is it in accordance with ritual to sing before the corpse?" The two men looked at each other and smiled. "How would he understand the meaning of ritual?" Zigong returned and reported this to Confucius. "What manner of men are they? They cultivate nothing and disregard their physical form. They sing before the corpse without changing countenance. I cannot name what they are." Confucius said, "They are men who roam beyond the square, while I am one who roams within it. The outer and the inner do not meet, and it was I who sent you to mourn—that was my vulgarity! They are companions with the Creator of Things and wander in the single breath of heaven and earth. They regard life as an excrescence, a dangling tumor, and death as the draining of a burst boil. Given this, how could they know where death and life, before and after, reside? They borrow from different things and lodge in a common body. They forget their liver and gall, they leave behind their ears and eyes. Beginning and end turn and turn again, and they know no starting point. They wander in dazed confusion beyond the dust and grime, carefree in the business of nonaction. How could they fuss and fume over the rituals of the world to please the ears and eyes of the crowd?"

Zigong said, "Then which way does the Master follow?" Confucius said, "I am a man punished by Heaven. Nevertheless, I shall share it with you." Zigong said, "May I ask the method?" Confucius said, "Fish find their element in water; men find their element in the Way. Those who find their element in water dig a pool and find their nourishment. Those who find their element in the Way settle in nonaction and find their stability. It is said: fish forget each other in the rivers and lakes; men forget each other in the arts of the Way."

Zigong said, "May I ask about the eccentric man?" Confucius said, "The eccentric man is eccentric among men but aligned with Heaven. It is said: a petty man of Heaven is a gentleman of men; a gentleman of men is a petty man of Heaven."

Yan Hui asked Zhongni, "Meng Sun Cai's mother died. He wept without tears, his heart was not grieved, and in mourning he showed no sorrow. Lacking all three of these, yet he is renowned throughout Lu for excelling in mourning. Can it be that one who lacks the substance can obtain the name? I find it singularly strange."

Zhongni said, "Meng Sun has gone as far as possible and advanced beyond knowledge. He cannot simplify further, but he has already simplified something. Meng Sun does not know why he lives; he does not know why he dies. He does not know what comes first; he does not know what comes after. He has become a thing, awaiting the transformations of that which he does not know. Moreover, when about to transform, how can he know that he will not transform? When about to not transform, how can he know that he has already transformed? I and you—are we perhaps dreamers who have not yet awakened? Now, he has a startling form but no injured heart. He has a dwelling by day but no death of the spirit. Meng Sun alone is awake. Others weep, so he weeps—this is the reason for his behavior. Moreover, you and I speak of 'mine'—but how do we know what we mean by 'mine'? Besides, you dream you are a bird and soar into the sky; you dream you are a fish and plunge into the deep. I do not know whether the one speaking now is awake or dreaming. You arrive at joy and have no time for laughter; you offer laughter and have no time for its arrangement. Arrange yourself and leave transformation behind, and you enter into the vast unity of Heaven."

Yizi visited You Ruo. You Ruo said, "What did Yao contribute to you?" Yizi said, "Yao told me: 'You must personally practice benevolence and righteousness and make clear your pronouncements on right and wrong.'" You Ruo said, "Then why have you come here? Yao has already tattooed you with benevolence and righteousness and cut off your nose with right and wrong. How will you wander freely on the road of roaming, swaying, turning, and shifting?"

Yizi said, "Nevertheless, I wish to wander on its outskirts." You Ruo said, "That cannot be. The blind cannot share the pleasures of fine features and beautiful complexion; the sightless cannot share the appreciation of colorful embroidered patterns."

Yizi said, "Wuzhuang lost his beauty, Juliang lost his strength, and the Yellow Emperor lost his knowledge—all in the process of being hammered and forged. How do you know that the Creator of Things will not smooth over my tattoo and restore my nose, so that I may ride upon my completed self and follow the Master?"

You Ruo said "Ah! That cannot be known. Let me tell you the broad outline of it: My Master! My Master! He mashes the myriad things but is not cruel; his bounty reaches ten thousand generations but he is not benevolent; he is older than the most ancient but he is not old; he covers and bears up heaven and earth, carves and sculpts the multitude of forms, but he is not skillful. This is what he wanders in!"

Yan Hui said, "I have made progress." Zhongni said, "What do you mean?" He said, "I have forgotten benevolence and righteousness." Zhongni said: "That is good, but you have not yet got it." Another day he came again and said, "I have made progress." Zhongni said, "What do you mean?" He said, "I have forgotten rites and music." Zhongni said, "That is good, but you have not yet got it." Another day he came again and said, "I have made progress." Zhongni said, "What do you mean?" He said, "I sit and forget." Zhongni was startled. He said, "What do you mean by 'sit and forget'?" Yan Hui said, "I let my limbs and body fall away, I dismiss my keenness of hearing and sight, I separate myself from my form and cast off my knowledge, and I become identical with the Great Penetration. This is what I mean by 'sit and forget.'" Zhongni said: "If you are identical with it, you will have no preferences. If you are transformed by it, you will have no constancy. And indeed you are worthy! I beg to follow after you."

Ziyu and Zisang were friends. It rained steadily for ten days. Ziyu said, "I fear Zisang may be in great distress." He wrapped some rice and went to feed him. When he arrived at Zisang's door, he heard what seemed like singing and weeping. Zisang was strumming a zither and singing, "Was it father? Was it mother? Was it Heaven? Was it man?" His voice failed him, and he rushed through the verses. Ziyu entered and said, "Why do you sing and recite poetry in this manner?" Zisang replied, "I have been pondering what brought me to this extremity, but I cannot find it. Surely my parents would not wish me to be poor? Heaven covers all impartially; Earth bears all impartially. Would Heaven and Earth single me out to be poor? I sought what caused this, but could not find it. Yet that I have come to this extremity—it is fate, nothing else!"