《莊子》Vol. 15

In the Zhuangzi, “Carving and Polishing”:

The first kind of person deliberately pursues noble conduct, separates himself from ordinary society to stand out, and makes grand pronouncements to criticize and complain—all to show how aloof he is from the world. Such recluses live in remote mountains and valleys, dissatisfied with society as it is. They are admired by those who would rather waste away or drown themselves than take part in it.

The second kind spends all day speaking of benevolence, righteousness, loyalty, and trustworthiness. They value respect, thrift, and humility, seeking to cultivate their character. These people live in times of peace and order. They are scholars who teach and guide others, and are admired by those who travel from place to place to study and expound the Way.

The third kind seeks great achievements and lasting fame. They emphasize the proper duties between ruler and subject and uphold distinctions of rank. Their aim is to govern the state. They are court officials who champion the ruler’s authority and the strength of the state, and are held up as models by those who win distinction through service and expand the realm.

The fourth kind withdraws to lakeshores and wild country, living at ease and fishing for pleasure. They seek the state of Wuwei (non-action), in which things are governed without force.

This passage describes three distinct ways of living.

The first is the life of those who withdraw to the rivers and seas, far from the noise of the world, and live at ease. It is the way of life sought by people who value quiet and leisure.

The second is the life of those who practice methods for health and longevity. They regulate their breathing, exhaling the stale and drawing in the fresh, and imitate the movements of animals, climbing like bears and stretching like birds, in hopes of prolonging their lives. This is the path pursued by people like Peng Zu, the legendary figure said to have lived for eight hundred years, who devoted himself to health and longevity.

The third way of life is the highest. Without deliberately seeking nobility, one is naturally noble; without speaking of benevolence and righteousness, one is naturally cultivated; without pursuing fame, one gets things done. Without withdrawing to the rivers and seas, one is naturally at ease; without practicing daoyin exercises, one naturally enjoys a long life. Such a person seems to pursue nothing, yet possesses everything. His mind is serene and detached to the utmost, and every fine quality comes to him naturally. This is the Great Dao, in accord with the workings of Heaven and Earth, and the virtue of a sage.

Thus serenity, solitude, emptiness, and Wuwei (non-action) are the principles by which Heaven and Earth operate, and the very essence of Dao and De.

A sage, meaning one who has attained the Dao (the Way), knows when to stop. By stopping at the right time, the sage keeps the mind at peace. This peace leads to a state of calm detachment. When someone rests in this state, sorrow and worry cannot overcome them, and harmful energies cannot injure them. In this way, their De (Virtue/Power) remains whole and their spirit is not depleted.

Thus it is said:

In life, the sage follows the natural course of things;

in death, the sage merges with the myriad things.

In stillness, the sage shares the De of Yin, the quiet force;

in action, the sage moves with the current of Yang, the active force.

The sage does not deliberately seek good fortune

or invite misfortune.

The sage responds when moved by things,

acts when spurred,

and rises to act only when there is no choice.

The sage casts aside cleverness and calculation

and follows the patterns of nature.

So the sage suffers no calamity from Heaven,

is not burdened by external things,

draws no criticism from people

and no reproach from spirits.

In life, the sage is as free and at ease as a drifting creature;

in death, as calm as one at rest.

The sage does not tax the mind with thought

or make plans in advance.

The sage is bright, yet does not dazzle.

This passage describes the state of Wuwei (non-action), which Daoism esteems: following nature and letting go of deliberate contrivance. Yin and Yang are central Daoist concepts. Yin represents qualities such as stillness, softness, and darkness; Yang represents activity, firmness, and brightness. “Heaven’s course” refers to the natural order, while “transformation with things” means merging with the myriad things.

Those who have truly attained the Dao speak sincerely, without striving for anything. In sleep they do not dream; when awake, they have no worries. Their spirit is pure and free of distracting thoughts, and their soul never grows weary. They maintain a calm, empty state of mind, in accord with the natural Way.

Thus, excessive sorrow or joy is a departure from De. Extreme anger or delight goes against the Way of Heaven. Strong feelings of love or hatred are a failure of virtue.

A heart free of sorrow and joy is the highest expression of De. To remain single-minded and unchanged is the highest form of stillness. To be at odds with nothing is the highest form of emptiness. To have no dealings with external things is the highest form of detachment. To go against nothing is the highest form of purity.

Water offers a final image: when nothing is mixed into it, it is clear, suggesting that the human heart is clear in the same way; when it is stirred too much, it grows turbid. If the body is overworked, it is damaged. If Jing (essence) and Qi (vital energy) are overdrawn, they grow depleted; when depleted, they wither.

This passage comes from the Zhuangzi and describes Daoist wisdom for cultivating the mind and spirit.

The first section explains the essentials of spiritual cultivation: by avoiding restless action, one can remain at peace. But if one becomes completely closed off and stagnant, one also loses clarity. The spirit should flow naturally, like the De of Heaven. Thus, cultivation means keeping the mind pure of distracting thoughts, remaining still and focused without wavering, living simply through Wuwei (non-action), and acting in accord with the natural course of Heaven. This is the fundamental method for cultivating the mind and spirit.

The second section uses a treasured sword as a metaphor. A fine sword from Wu and Yue should be carefully kept in its case and not used carelessly; that is what it means to value it. A person’s Shen (spirit) should flow freely in all directions, reaching everywhere: rising to the heavens, extending down through the earth, and nurturing the myriad things without taking any visible form. This state may be called “equal to the Lord of Heaven.”

The third section sums up the core of the Way of Purity: the key is to preserve the Shen. If it is guarded and not lost, one can become one with it. This pure unity accords with the natural order of Heaven. The passage ends with a saying: ordinary people prize profit, upright people prize reputation, worthy people cherish their aspirations, and sages treasure the purity of Jing (essence) most of all.

Here, “Shen” refers to a person’s spiritual essence, while “Jing” refers to the vital essence of life. Both are important concepts in Daoist cultivation.

This passage comes from the Zhuangzi and discusses the concepts of “plainness” and “wholeness.” “Plainness” means remaining free of admixture, in a state of original purity. “Wholeness” means that the spirit is complete and undamaged. Someone who truly understands and embodies this simple, pure state may be called a “True Person” (zhenren), a Daoist who has attained the Way and returned to natural simplicity.

In Daoist thought, a True Person is someone who has reached a high level of cultivation, risen beyond worldly constraints, and become one with the natural Dao. Zhuangzi holds that people should return to their original nature and cast off acquired artifice and desires in order to attain this ideal state.