Asian Philosophy 10: Daoism – Laozi, Zhuanzi & Liezi
Today we study the three central philosophical texts of Chinese Daoism: the Dao De Jing of Laozi, the book of the second major Daoist, Zhuangzi, and the book of the third major Daoist Liezi. The second and third books are known by the name of their supposed authors, and the Dao De Jing is also known as the Laozi, as well as the Dao. When I was a child, my parents had an old copy of the Dao, with black and white photos of beaches and sea gulls in fog accompanying the text. It was only later after getting into philosophy that I was able to have a real love and understanding of the text, which to me as a child simply seemed like strange, mysterious poetry.
Laozi The Old Master
The Dao is the most popular and translated work of East Asian thought, which makes Laozi one of the most popular philosophers of all time, as well as possibly one of the earliest, but there is little agreement among Chinese, Japanese and modern scholars all over the world. Around 109 BCE, Sima Qian, historian of the early Han dynasty, wrote the first history of China, the Shiji, Historical Memoirs, and included a biography of Laozi, but even at this early date there are contradictory stories, and Sima Qian says he is puzzled as to what they add up to. He tells us that Laozi, the Old Master, was named Li Er or Li Dan. Sima Qian says that Lao Dan, Old Dan, of the long ears, was the royal archivist of the Zhou Emperor, of the empire that collapsed into the Warring States and Hundred Sages period, that he taught people to live obscurely and simply, that he was visited by Confucius, and he left to go to the West, leaving behind his Dao de Jing, none of which is known for certain.
Sima Qian tells us two versions of young Confucius meeting Laozi, hoping the great sage would instruct him in the rites, like the Book of Rites that Confucius taught his students to study. Laozi told him that all he had to say was that the bones of revered ancients have crumbled to dust, in unfavorable times one should drift with the wind, a good merchant hides his wealth, the truly wise appear to be fools, and Confucius should get rid of his arrogance and desires, which are of of no use to his true self. Confucius told his students that Laozi was a dragon, beyond his grasp. In another part of Sima’s text, Laozi tells Confucius that those who are no longer children and subjects belong to themselves, explicitly rejecting Confucian values and relationships. As Wangbi the famed ancient analyst who wrote commentary on the Dao De Jing says, the inferior person takes pride in virtue, often illustrated by Confucius in Daoist texts, while the superior sage, portrayed as Laozi, takes none. This is likely a clue that this dialogue could be written later by Daoists to distinguish their own philosophy from Confucians they were teaching against. Some Daoists would like in the city, while others would live as fishers in the rivers and valleys or hermits up in the mountains.
During the later years of the Han dynasty some scholars and artists began turning to Daoism for new ideas and practices. Among the peasants in the country, farmers and fishers, Daoism was quite popular throughout the Han, and towards the end of the Han, the Yellow Turban Rebellions were based out of Daoist temples in rural areas, uprisings against the local lords. Daoist sages are often ordinary men and women. However it is also clear that Confucius was critical of tradition, politics, knowledge and judgement, and Daoism became an orthodox religious system that was used by the Han and later dynasties to control and pacify the people.
While Confucianism advocates city life, study, and the structure of the family and state, Daoism advocates returning to nature and the natural (ziran), simplicity, meditation, and questioning all understanding. Confucianism argues that we should cultivate and civilize ourselves through education and tradition, while Daoism argues that we should return to our natural state and let nature run its course, thus reaching a state of completion. Rather than study harder to understand more distinctions between things, Daoism argues we should work hard to forget the understandings and distinctions we have stored up in ourselves already. Daoists would agree with Confucius that, “A noble person is not a pot”, but rather than add and stir they would have us empty it out often. Daoism argues that one should remove one-sided judgments and desires from the mind such that harmony with the whole, with the One, is achieved. This is similar in many ways to the Indian Jain idea of anekantavada, ‘non-one-sidedness’.
Many are familiar with the Daoist image of the Yin and Yang intertwining female earth energy of darkness and male sky energy of light, however only few know that the symbol originally comes from the Yin Yang school, one of the hundred schools of thought from the warring states and hundred schools period of Chinese philosophy. The Daoists got the symbol from this school, and followed similar ideas about things being constituted by opposing forces. The symbol has also been identified as a solar calendar that charts daylight hours over the course of a year, important for farmers who were supporters and sources of both the Yin Yang and Daoist schools of thought. When the Han unified China, they patronized Confucianism and Daoism but not the Yin Yang school and others that disappeared without their support.
A key concept for Daoism is wu-wei, ‘non-action’. Acting less is often acting better. Make better choices by taking your time to make fewer choices. This is not the same thing as taking forever to make a choice, but rather taking the time to think about the choices you are making and how you are making them. The idea is to get what you want by being patient and doing less, not more, to see results. This increases one’s ability to perceive changing circumstances and opportunities in the situation that one would miss if hurried or over-acting. The idea is to act less but still act, not to simply not act at all. Acting with moderation and simplicity in mind conserves energy and prevents mistakes that can be avoided. Patience and awareness are valued over speed and focus. We will see when we study Sunzi’s Art of War that he makes much use of this, as well as the Daoist idea of being fluid like water.
There is a medieval Japanese story that illustrates wu-wei well. A local lord has three sons, and must decide who should inherit his position. He tests them by placing a pillow on the sliding door to his room and calling them one at a time. The eldest son enters and annihilates the pillow in a frenzy of skilled sword strikes. The middle son draws his sword but sees the pillow in midair and catches it. The youngest son sees the pillow on the door, tucks it under his arm and enters the room to the joy of his father. Notice that the youngest son, not the oldest, inherits his father’s title, which is a reversal of traditional practice as well as the Confucian idea of younger son deferring to older.
Those familiar with Aikido, the Japanese martial art, will recognize the concept of wu-wei as it is physically used: One defeats one’s opponent by moving out of their way and allowing the situation to take its course, not by directly striking them. If your opponent wants to punch in a particular direction, you allow them to do so, and use their momentum to throw them rather than waste your own energy striking with a fist or foot.
The Dao De Jing of Laozi
Laozi is said to have given up on life in politically turbulent China and rode a water buffalo west to live as a hermit. As he was about to leave the state, he was recognized by the border guard Yin Xi who pleaded with him to leave his teachings for the people before leaving society. Laozi consented and in the dirt road wrote the 81 passages of the Dao De Jing (a sacred number, 9 times 9, each of which is 3 times 3) before disappearing forever. Because no one witnessed his death, he is considered an immortal like other Daoist sages. The word jing, of Dao De Jing, means warp of cloth, the straight pattern of morality underlying the interweaving of live, so the title means both the text of the way and power, but also the underlying pattern of the way of power. Warp is straight lines of fabric, and the weft is woven serpentine through it. Later, Chinese Buddhists borrowed the term to translate sutra.
Sages attributed many sayings to Lao Dan of the Long Ears, as well as the legendary Yellow Emperor, Huangdi, another mythical figure who is considered a founder of Daoism. Many verses of the Dao are earlier aphorisms not attributed to Lao Dan, and the style of the book appears to be the work of several authors. The text had reached a fixed and final version by the Warring States period, at a time when Huangdi was portrayed as the founder of Chinese culture and the father of all Chinese people. The Dao has more commentaries written about it in China than any other work, including the famous one by Wangbi (226 – 249 CE).
The following are my translations of the text, using several translations and trying to stay with the original simplicity and brilliance of the text, saying deep things with few words. The opening verse, of the Dao De Jing, reads:
1) The endless way of things isn’t a particular way. The endless name of things can’t be particularly named. The named is mother to the ten thousand things, But the unnamed is the source of the sky and earth. Always hidden, we see mystery. Always found, we see form. One and the same, but different names. Both are called mysteries. Mysteries within mysteries, the door to all mysteries.
The All, or the One, includes everything. Thus, there is no proper or particular name. The All does not need a particular name, because there is nothing in particular that one can judge about it. It is the source of all things, so it could be called ‘green’, ‘not green’, ‘life’, ‘death’, ‘both’ or ‘neither’, with equal but equally incomplete meaning. The same, of course, goes for any adjective. Just as any particular thing has its opposite (hot and cold, good and evil), the One is the source of all opposites, and thus is neither and both of each particular thing. Notice the duality of heaven and earth, of open sky and closed ground. The second verse reads:
2) Ugly makes everyone see beauty. Evil makes everyone see good. Hidden and common give birth to each other. Difficult and easy help each other. Long and short lay out each other. High and low measure each other. Voice and noise harmonize with each other. Behind and in front follow each other, One after the other. The wise take care of things without caring, Spreading teachings without talking, Giving everything to the ten thousand things, Raising them but not claiming them, Working but saving nothing, Finishing things without hanging on them. Because the wise don’t cling to things, No one can take anything away from them.
3) Don’t honor platforms, and people don’t fight. Don’t value treasures, and people don’t steal. Don’t flaunt prizes, and people’s hearts are still. The wise rule by emptying hearts and filling bellies, Weakening pride and toughening bones. Keep everyone from knowing and wanting things, So those who know don’t need anything. Do nothing, and everything will work out well.
4) Ways are empty, Use them and they’re never used up, So deep it seems the ancestor of everything. Blunts edges, Unties tangles, Softens glare, Mixes dust. Hidden in the deep but seems to keep going. Whose child could it be? It seems the ancestor of all the gods.
5) Sky and earth don’t care, Using everything like paper toys. The wise also don’t care, Using everyone like paper toys. All sky and earth is like a bellows, Empty yet inexhaustible, The more it works, there’s more and more. Words keep trying to dive to its depths, Best to live in the middle of it.
7) Sky goes on, Earth endures. The secret is they don’t live for themselves, And so they continue on forever. The wise stay behind, But find themselves ahead, Don’t care for themselves, But find themselves safe. The wise are free from themselves, So they can be free to become themselves.
8) The highest good is like lowly water. Water feeds everything without trying, Settles everywhere everyone hates. In this way it is almost the way of all things. Earth is best for homes, Depth is the best for minds, Love is best for giving and taking, Resolve is best for words, Order is best for rule, Work is best for business, And time is best for action. Do not try, Never go wrong.
9) Doing more and more and more, Can’t compare to doing enough. Keep on sharpening a sword, And the edge won’t keep. Fill your house with treasures, And nobody can guard it. Take pride in wealth and glory, And reap a crop of problems. This is the way of the source and sky: Do your work, and retire.
10) Can our minds stay together without drifting into chaos? Can energy gathered be soft like becoming a baby again? Can a mirror be polished to clean off the dust? Can loving and ruling be nothing difficult? Can playing the role of a woman open and close the gate? Can wisdom see every inch of the earth, but know and do nothing? Raise everyone, feed everyone, Be a leader, not a butcher.
11) A wheel could have thirty spokes, But the hole in the center makes it work. Jars are made out of clay, But the space in the center makes it a jar. Doors and windows are fitted for rooms, Without these holes the walls can’t hold a room. Stuff is good, but space does things.
12) Five colors blind eyes. Five notes deafen ears. Five tastes wither tongues. Races and hunts madden the mind. Rare treasures lead us off. The wise feeds the belly, not the eye, Chooses this, rather than that.
13) Pride is a disease as deep as fear, Seek problems as much as yourself. Why call pride a disease like fear? Pride always slips away, So gaining it brings fear, And losing it brings fear. Why seek problems as much as ourselves? We only have problems because we have selves. If we didn’t have ourselves, What problems could harm us? When earth is our body we trust all on earth, And loving all on earth lives as all on earth.
14) Unseen but looked at, it’s name is unknown. Unheard but listened to, it’s name is silence. Untouched but held tightly, it’s name is emptiness. These three can’t be unraveled, Three fused into one. Rises without bright, Sets without dark, Braided together beyond name, Woven back together from nothing. Formless form, invisible image, Indefinable, unimaginable. Meet it and can’t see its face, Follow it and can’t see its back. Living with the endless way, Use what is and learn what was. This is weaving into the way.
15) Wise ancients used ways, Simple but deep in seeing, Deep beyond sight. Ancients were so deep beyond sight, We can only see and say a bit about how they looked. Careful as wading into a winter stream, Watchful as if threatened by neighbors, Calm as a guest, Giving as ice melting, Simple as an uncarved block, Open as a valley, Cloudy like a muddy puddle. Who’s muddy enough to settle into clarity? Who’s dead enough to awaken to life? Live this way and never need to be full. Never be full, and always be fruitful.
16) Get the most emptiness you can, Live in the peaceful heart of all. Ten thousand things stir, I watch them return, All things on and on, All return to the root. Returning to the root is finding peace, Finding peace is completing everything. Completing everything is finding strength, Finding strength is finding insight. Not finding strength is finding problems. Finding strength is embracing everything. Embracing all is strength, Strength is earthly power, Earthly power is heavenly insight, Heavenly insight is the only way, The way is safe and whole. No self, free of death.
17) Barely aware of the highest power, Next comes power loved and praised, Next comes power feared, Next comes power hated and fought. Don’t stand with your words, Others don’t stand with you. Carefully guard words as rare treasure, And work will work for everyone, And everyone will say they did the work.
18) When the larger way is lost, Love and strength showed their faces. When smart and wise showed their faces, Being two-faced showed its faces. When family lost harmony, Loyal and kind showed their faces. When dark and chaos rule the land, Loyal rules show their faces.
19) Drop wisdom and smarts, People profit a hundred times over. Drop love and justice, People again feel for people. Drop plans and insight, Robbers and thieves will go missing. These three are tangled ways, Not enough by themselves. They depend on something bigger: See the simple and embrace the uncarved, Forget the self and desires are rare.
Human truth is quite relative. At first, one believes particular things are absolute. After negative experiences, it is easy to be discouraged and only see the limitations and emptiness of beliefs. This would be like focusing on first the solidity and then the emptiness of the wheel exclusively. The point is not to stop at the emptiness however, but to see that both sides work together to make the wheel, all things, and life itself, what it is. There is a Zen Buddhist Koan which says something very similar:
First practicing (Zen), I saw a rock as a rock. Then, I saw it as not a rock. Finally, I saw it as truly a rock.
In Chapter 22, we read that the sage does not boast, and is thus admired by everyone, that he does not want to shine, and is thus will be enlightened, that he does not seek excellence, and is thus exalted, that because he does not argue, no one can argue with him. Most people assume that they know what is simply good, and what is simply bad, and they are not afraid to tell you so. Only the sage, the wise person, knows not to boast about anything but to enjoy and appreciate things just as they are, and thus the sage is far less annoying than the average person. This takes practice and patience, something the average person does not have the patience for before making a quick and certain judgment leading to action. If you desire nothing, “everything will flock to you”, and you have whatever you need right at hand in any situation. This is opposite the common understanding, which says that you must want something and relentlessly seek it in order to have it. Patient action is often more fruitful then strenuous action.
In Chapter 25, we read that there is only one thing that is complete and turns in a perfect circle without endangering itself, the “Mother of All”. The texts says, “I call the Dao…Painfully giving it a name, I call it great”.
Chapter 33 reads, “Whoever knows others is clever. Whoever knows himself is wise. Whoever conquers others has force. Whoever conquers themselves is truly strong.”
Chapter 36 reads, “What you want to weaken you must first allow to grow strong. What you want to destroy, you must first allow to flourish. From whomever you want to take away, to him you must first give.”
In Chapter 42 we read, “The strong do not die a natural death”, or the violent die a violent death. This is quite similar to Jesus saying, “Those who live by the sword die by the sword”. Try to gain for yourself, and the great balance of all things will cut you down, doing to you what you do to others. In the Zhuangzi, twice there appears the example of a gnarled old tree which outlives other trees because it does not grow powerful and strong and is thus not cut down and used to build other things by woodcutters and carpenters.
In Chapter 43, we read, “The softest thing on earth overtakes the hardest thing…From this one recognizes the value of non-action (wu-wei).” This calls to mind a seashore, with the waves of soft fluid water battering the hard rock cliffs to make sand where the water and land meet.
Chapter 46 reads, “When the Dao rules on earth, racehorses are used to pull dung carts. When the Dao has been lost on earth, warhorses are raised on green fields. There is no greater defect than many desires. There is no greater evil than to not know sufficiency…Therefore, the sufficiency of sufficiency is lasting sufficiency.”
Chapter 60 reads, “A great nation must be led the way one fries a small fish. If one administers the world according to the Dao, then the ancestors do not swarm about as spirits. Not that the ancestors are not spirits, but their spirits do not harm humanity.”
Chapter 63 reads, “Whoever practices non-action occupies themselves with not being occupied, finds taste in what is tasteless, sees the great in the small and the much in the little…Plan what is difficult while it is still easy. Do the hard thing while it is still small. Everything heavy on earth begins as something light. Everything on earth begins as something small.”
Chapter 64 reads, “The tallest tree trunk grows from a sprout as thin as a hair. A tower nine stories high is built from a small pile of earth. A journey of a thousand miles starts with a single footstep in front of your feet.”
Chapter 67 reads, “I have three treasures that I treasure and guard. The first is called ‘love’. The second is called ‘sufficiency’. The third is called ‘not daring to lead the world’.
Chapter 68 reads, “Whoever knows how to lead well is not warlike. Whoever knows how to fight well is not angry. Whoever knows how to conquer enemies does not fight them. Whoever knows how to use men well keeps themselves low.”
Chapter 71 reads “To realize that our knowledge is ignorance, this is a noble insight. To regard our ignorance as knowledge, this is mental sickness”. Knowledge is always focusing on one thing. When you focus on one thing, you ignore everything else. This is crucial to seeing how our knowledge is always human perspective, and how it can always be improved and extended. Socrates said that his awareness of his own ignorance was the greatest wisdom of Athens, and was revered by many for it.
Chapter 76 reads, “When we enter life we are soft and weak. When we die we are hard and strong. Plants when they enter life are soft and tender. When they die they are dry and stiff. Therefore the hard and strong are companions of death, and the soft and weak are companions of life. Therefore, when weapons are strong they are not victorious. When trees are strong they are cut down.”
The last Chapter, 81, reads, “True words are not beautiful. Beautiful words are not true…The more the sages do for others, the more they possess. The more they give to others, the more they have.”
The author and artist Tsai Chih Chung has created comic book forms of the great Chinese and Buddhist classics of philosophy, including a three part cartoon of the Zhuangzi on YouTube.
The Book of Zhuangzi
While Laozi’s Dao De Jing is concerned with how to properly live as a community and sounds like political advice to rulers and officials in many places, Zhuangzi’s text, known under his name as the Zhuangzi, is concerned with the individual mind, with human judgements and attitude. It argues that individuals should seek freedom and happiness through simplicity and open-mindedness. Zhuangzi may have been from the Sung region of ancient China, a place torn apart by political conflicts from within and conquered repeatedly by neighboring regions. Zhuangzi repeatedly suggests that if one takes the long view over many lifetimes, the bad comes with the good and it is all part of one process and whole. While other Chinese masters suggested various ways one could structure the state, as Laozi does in places, Zhuangzi is entirely concerned with liberating the individual mind in a chaotic and close-minded world.
Sima Qian says that Zhuangzi, known as Zhuang Zhou, was invited by King Wen of Chu to be his minister, but Zhuangzi said that an ox led to sacrifice in fancy clothes would rather be an abandoned piglet. There is a very similar story in the text of the Zhuangzi, where he tells us he would rather frolic in the muck.
Zhuangzi does speak of Laozi in several places in the text, as he does of many other sages and masters drawing from their teachings as well as being critical of some. In one passage, he tells us that Nan-jung Chu went to see Laozi for advice, who asked him as he entered, “Why have you brought this crowd of people with you?”. Nan-jung spun around, to find no one behind him, as Laozi was referring to the attachments and memories Nan-jung carried with him.
Many assumed along with the Daoist tradition that Zhuangzi was familiar with Laozi’s Dao De Jing because both are considered the patriarchs of Daoism and Zhuangzi seems to quote the Dao De Jing in places, however modern scholarship does not know whether Zhuangzi had ever read Laozi’s work or whether both texts are drawing from the same sources. Both patriarch’s books were likely added to by other authors, and it was only by the time of the Han dynasty around 200 BCE that the two texts were set as they remain today.
The Zhuangzi was a major influence on Zen Buddhism, which unlike other Buddhist schools was a native Chinese tradition that was cross-pollinated with Daoism from its beginning. Many Zen koan stories contain lines that are similar if not identical to the Zhuangzi. Joshu, my favorite Zen master who lived about 700 CE, quotes the Zhuangzi to a monk in training, “Ships can not sail where the water is too shallow”. Like Joshu and Zen, Zhuangzi enjoyed using humor (as did Heraclitus) much more than other philosophers, using it to shock and free people from their judgements, understandings and limitations.
In several places of the Zhuangzi, we see the idea of perspective presented the same way as we see with Heraclitus of ancient Greece, my favorite Greek philosopher. We are told that Mao Quiang and Lady Li were legendary beautiful women, but minnows were frightened of them when they gazed into a stream, and birds and deer were frightened by them when they walked through the forest. Heraclitus said that all human beauty and achievement is nothing but apes to the gods. Who knows what is beautiful, humans, birds, fish, or deer? Zhuangzi asks which of them knows what tastes good.
Often, the heroes of Zhuangzi are common people, woodcutters, fishermen, butchers, carpenters, ex-cons, and others of low status. In two places, Zhuangzi seems to exalt while mock Confucius who praises two sages who have had their legs cut off for committing crimes but have flocks of followers. Confucius is made to say that his own teachings are the lowly ways of humans, but these sages know the way of heaven, the Dao, and he would become their student if he only had the time. Confucius says to Wang Dai, who asks about one of the legless sages, “If you look at them from the point of view of their differences, then there is liver and gall (two organs in the body), Ch’u and Yueh (two warring kingdoms in China), but if you look at them from the point of view of their sameness, then the ten thousand things are all one.”
We are told that the emperor learns how to rule his kingdom by listening to Cook Ting, who tells the emperor that he has learned over a lifetime how to cut up oxen with his knife that never dulls because he knows instinctively where the spaces are. We hear about the woodcutter scolding his apprentice for saying that an old gnarled tree is useless, replying that what is useless in some ways is useful in others, such as a tree no one will cut down providing a shady spot for centuries.
When Zhuangzi is asked by Dung Kuo where the way of heaven is, Zhuangzi says it is everywhere. Dung Kuo asks him to be more specific, so Zhuangzi says it is in the ant, in grass, in tile shards, in piss and in shit, horrifying Dung Kuo progressively. Like the Laozi text, the Zhuangzi continuously suggests that we see the lowest things as beautiful, and avoid striving for and hoarding the things people desire to be happy and free.
In the first passage of the Zhuangzi, the mythical Peng bird is mocked by the dove and the cicada (a large grasshopper-like insect) for flying high and far in the sky. They have no frame of reference to understand such an act, as they die every winter and do not survive by migrating south. Several times Zhuangzi is told by other sages that his wisdom is foolish and useless, but Zhuangzi replies, much like the Dao text, that there are no things which are not foolish or useless, but this does not stop them from also being serious and useful.
In another passage, Chien Wu tells Lien Shu that he has heard talk of a holy sage living on a mountain top who is gentle and shy like a young girl, does not eat anything but drinks dew, rides a dragon through they sky and can protect people and animals from illness. Chien Wu says this is clearly insane and he refuses to believe it. Lien Shu replies:
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 have just now shown. This man, with his virtue, is about to embrace the ten thousand things and roll them all into one.
The philosopher and logician Hui Shi tells Zhuangzi that a king gave him seeds of a huge gourd, but when he planted the seeds and grew huge gourds they were so large that he could not use them as containers so he smashed them. Zhuangzi tells him he should have used them as boats, and “Obviously you still have a lot of underbrush in your head!” Hui Shi tells Zhuangzi that he has a large gnarled tree, which is as useless as Zhuangzi’s reasoning. Zhuangzi replies that if no ax will cut it down, it makes a great shaded place for taking a nap. Notice the reversals of perspective that are possible when we clear out our mental underbrush. Wittgenstein, an Austrian philosopher I admire very much, said that when we do philosophy, we are really clearing ground.
Chizi tells Yuzi that when the wind blows you can hear many sounds made by many things, including the whistling of trees and the wailing of hollow logs, but there is only one wind. In another place in the text, we are told that our lives are merely gathered breath, the air we breath and use to speak. He then says:
Words are not just wind. Words have something to say, but if what they have to say is not fixed, then do they really say something, or do they say nothing? People suppose that words are different from the peeps of baby birds, but is there any difference, or isn’t there? What does the Way rely upon, such that we have true and false? What do words rely upon, such that we have right and wrong?
When the Way relies on little accomplishments and words rely on vain show, then we have the rights and wrongs of the Confucians and the Moists. What one calls right the other calls wrong, and what one calls wrong the other calls right, but if we want to right their wrongs and wrong their rights, then the best thing to use is clarity. Everything has its ‘that’, and everything has its ‘this’. From the point of view of ‘that’, you cannot see it, but through understanding you can know it, so I say, ‘that’ comes out of ‘this’ and ‘this’ depends on ‘that’, which is to say ‘this’ and ‘that’ give birth to each other.
Therefore the sage does not proceed in such a way, but illuminates all in the light of heaven. A sage too has a ‘this’ and a ‘that’, but a sage’s ‘that’ has a ‘this’, and a sage’s ‘this’ has a ‘that’. A sage’s ‘that’ has both a right and a wrong in it, and a sage’s ‘this’ too has both a right and a wrong in it, so does a sage still have a ‘this’ and ‘that’? A state in which ‘this’ and ‘that’ no longer find their opposites is called the hinge of the Way. When the hinge is fitted into the socket, it can respond endlessly. Its right then is a single endlessness and its wrong too is a single endlessness, so I say the best thing to use is clarity.
To wear out your brain trying to make things into one without realizing that they are all the same is called “three in the morning”. What do I mean by “three in the morning”? When the monkey trainer was handing out acorns, he said, “You get three in the morning and four at night.” This made all the monkeys furious. “Well then,” he said, “you get four in the morning and three at night.” The monkeys were all delighted. There was no change in the reality behind the words, and yet the monkeys responded with joy and anger. Let them, if they want to. The sage harmonizes with both right and wrong and rests in heaven, the equalizer.
Those who divide fail to divide. Those who discriminate fail to discriminate. What does this mean, you ask? The sage embraces things. Ordinary people discriminate among things and parade their discriminations in front of others. So I say, those who discriminate fail to see.
If someone sleeps in a damp place, their back aches and he ends up half paralyzed, but is this true of a carp? If someone lives in a tree, they are terrified and shake with fright, but is this true of a monkey? Of these three creatures, which knows the proper place to live? We eat the flesh of grass-fed and grain-fed animals, deer eat grass, centipedes find snakes tasty, and hawks and falcons love mice. Of these four, who knows how food ought to taste? Monkeys pair with monkeys, deer go out with deer, and fish play around with fish. Men claim that Mao-Qiang and Lady Li were beautiful, but if fish saw them they would dive to the bottom of the stream, if birds saw them they would fly away, and if deer saw them they would break into a run. Of these four, which knows the standard of beauty for the world?
Chuchuehzi said to Changwuzi, “I have heard Confucius say that the sage does not work at anything, does not pursue profit, does not dodge harm, does not enjoy being sought after, does not follow the Way, says nothing yet says something, says something yet says nothing, and wanders beyond the dust and grime. Confucius himself regarded these as wild and flippant words, though I believe they describe the working of the mysterious Way. What do you think of them?” Changwuzi said, “Even the Yellow Emperor would be confused if he heard such words, so how could you expect Confucius to understand them? Whats more, you’re too hasty in your own appraisal. You see an egg and demand a crowing rooster, see a crossbow pellet and demand a roast dove. I’m going to try speaking some reckless words and I want you to listen to them recklessly. How will that be? The sage leans on the sun and the moon, tucks the universe under his arm, merges himself with things, leaves the confusion and muddle as it is, and looks on slaves as exalted. Ordinary people strain and struggle. The sage is stupid and blockish. The sage takes part in ten thousand ages and achieves simplicity in oneness…Confucius and you are both dreaming, and when I say you are dreaming, I am dreaming too. Words like these will be labeled the Supreme Swindle.
In the most famous passage of the book, Zhuangzi dreams that he was a butterfly and forgot that he was Zhuangzi. When he woke, he no longer knew whether he was Zhuangzi who had dreamed he was a butterfly, or a butterfly dreaming he is Zhuangzi. There are many paintings of this, typically showing a napping Zhuangzi with a butterfly or two fluttering overhead.
Zhuangzi is told by a skull that among the dead there are no rulers, no work to do, and a king on his throne cannot share their tranquility.
Zhuangzi told his students that whether or not they buried him, he would get eaten up by creatures either way, either above or below ground.
One sage tells us that dogs barking and roosters crowing are familiar things to everyone, but the wisest of us could not express these things in words.
In one place in the text, Confucius turns into a hermit, dismisses his disciples, lives on nuts and with the animals without disturbing them.
Zhuangzi says to become a pool so calm, you can even see the hairs of the beard and eyebrows.
Another famous metaphor used is that of the praying mantis that waved its arms angrily in front of an approaching carriage, unaware that it is incapable of stopping it. It suggests that we move in response to life rather than hold our ground taking pride in our own abilities.
Zhuangzi tells us that Shu, king of the North Sea, and Hu, king of the South Sea would meet in the kingdom of Chaos in the middle. Chaos was always kind to them, so they decided to repay Chaos by carving holes in him so he can see, hear, eat and breath like everybody else, and on the seventh day, as they carved the final hole, Chaos died. Here is a picture of the legendary hundun creature of China, who didn’t need to eat or pee.
What do I mean by a True Man? The True Man of ancient times did not rebel against want, did not grow proud in plenty, and did not plan his life. A man like this could commit and error and not regret it, could meet with success and not make a show. A man like this could climb the high places and not be frightened…He didn’t forget where he began. He didn’t try to find out where he would end. He received something and took pleasure in it. he forgot about it and handed it back again. This is what I call not using the mind to repel the Way, not using man to help out Heaven.
You hide your boat in the ravine and your fish net in the swamp and tell yourself that they will be safe, but in the middle of the night a strong man shoulders them and carries them off, and in your stupidity you don’t know why it happened. You think you do right to hide little things in big ones, and yet they get away from you, but if you were to hide the world in the world, so that nothing could get away, this would be the final reality of the constancy of things.
That which kills life does not die. That which gives life does not live. This is the kind of thing it is. There’s nothing it doesn’t send off, nothing it doesn’t welcome, nothing it doesn’t destroy, nothing it doesn’t complete.
Jo of the North Sea said, “You can’t discuss the ocean with a well frog. He’s limited by the space he lives in. You can’t discuss ice with a summer insect. He’s bound to a single season. You can’t discuss the Way with a cramped scholar. He’s shackled by his doctrines. Now you have come out beyond your banks and borders and have seen the great sea, so you realize your own insignificance. From now on it will be possible to talk to you about the Great Principle.
Jo of the North Sea said, “From the point of view of the Way, things have no nobility or meanness. From the point of view of things themselves, each regards itself as noble and other things as mean. From the point of view of common opinion, nobility and meanness are not determined by the individual himself.
From the point of view of differences, if we regard a thing as big because there is a certain bigness to it, then among all the ten thousand things there are none that are not big. If we regard a thing as small because there is a certain smallness to it, then among the ten thousand things there are none that are not small. If we know that heaven and earth are tiny grains and the tip of a hair is a range of mountains, then we have perceived the law of difference. From the point of view of function, if we regard a thing as useful because there is a certain usefulness to it, then among all the ten thousand things there are none that are not useful. If we regard a thing as useless because there is a certain uselessness to it, then among the ten thousand things none that are not useless. If we know that east and west are mutually opposed but that one cannot do without the other, then we can estimate degree of use.
If someone can swim underwater, they may never have seen a boat before and still they’ll know how to handle it. That’s because they see the water as so much dry land, and regards the capsizing of a boat as they would the overturning of a cart. The ten thousand things may all be capsizing and turning over at the same time right in front of them and it can’t get at them and affect what’s inside, so where could they go and not be at ease? When you’re betting for tiles in an archery contest, you shoot with skill. When you’re betting for fancy belt buckles, you worry about your aim, and when you’re betting for real gold, you’re a nervous wreck. Your skill is the same in all three cases, but because one prize means more to you than another, you let outside considerations weigh on your mind. They who look too hard on the outside get clumsy on the inside.
This passage reminds me of a metaphor used by the psychotherapist Milton Erickson. If you put a board on the ground, everyone can walk across it with confidence. If you put the same board three hundred feet up in the air, most people would be terrified, even though walking across the board is the same set of physical motions. Erickson is thinking of clients petrified by fear, such as codependents who can’t leave their abusive partner by taking several steps to the door and then several more out it.
Hui Shi said to Zhuangzi, “Your words are useless!” Zhuangzi replied, “A man has to understand the useless before you can talk to him about the useful. The earth is certainly vast and broad, though a man uses no more of it than the area he puts his feet on. If, however, you were to dig away all the earth from around his feet until you reach the Yellow Springs, then would the man still be able to make use of it?” “No, it would be useless,” said Hui Shi. “It is obvious, then,” said Zhuangzi, that the useless has its use.”
The fish trap exists because of the fish. Once you’ve gotten the fish, you can forget the trap. The rabbit snare exists because of the rabbit. Once you’ve gotten the rabbit, you can forget the snare. Words exist because of meaning. Once you’ve gotten the meaning, you can forget the words. Where can I find a man who has forgotten words so that I can have a word with him?
The author and artist Tsai Chih Chung has created comic book forms of the great Chinese and Buddhist classics of philosophy, including a three part cartoon of the Zhuangzi on YouTube.
The Book of Liezi
Liezi is the third patriarch of Daoism, and his text, known by his name just like the Zhuangzi, is the third classic of the Daoist tradition. In the Zhuangzi, Liezi is mentioned as a powerful sage who could travel by riding the wind. Liezi likely lived around 400 BCE, putting him between Laozi and Zhuangzi. While Zhuangzi mentions Liezi in the Zhuangzi text, establishing that there was a Master Lie who was active earlier than the Zhuangzi was written and compiled, it has long been known to Chinese scholars that much of the Liezi text was written far later than the Dao De Jing and Zhuangzi, likely some time between 200 and 300 CE.
Because it was written much later, the Liezi may very well be the only one of the three Daoist classics written by an author or authors who identified with an official Daoist tradition. Some of the Liezi text may indeed be from the earlier period when Liezi and Zhuangzi were alive, and many passages are identical to some and likely borrowed from the Zhuangzi, but it is still disputed and unknown as to which sections were written when. There are some scholars who argue a Buddhist influence on some passages certainly pushes these back to a later date when Buddhism was flourishing, competing and mixing with Daoism.
In suggesting simplicity and nature as the way to properly live, some have called Laozi and other Daoists early Chinese anarchists. The Liezi cautiously suggests that when things are properly working, there is no need for the distinction of ruler and subject and each individual can pursue what they want for themselves without harming or crossing anyone else.
In addition, while Daoism later became a religion transfixed on the idea of immortality, and in the Liezi there are references to immortals in the heavens, the text argues several times that to accept death is to accept the fullness of life, as one must accept both sides of oppositions to be in balance with the way of things that is never entirely one-sided. Liezi says, “to wish to live forever, and have no more of ending, is to be deluded about our lot”.
Liezi teaches that all things are interdependent with their opposites, like Yin and Yang working with each other while opposing one another. From this, “Consequently, there are ways in which earth excels heaven, and ways in which each thing is more intelligent than the sage” (p. 19). Heaven shapes but can not support. When the sage is kind, other things must be strong, and when the sage is just, other things must be passive. Let us examine several passages of the Liezi.
The Yellow Emperor is said to have spent fifteen years pleasing only himself, and the next fifteen years trying to please everyone in the empire, but both wore him out and his health deteriorated. After meditating for three years, he fell asleep and in a dreamed of a land where there were no rulers or subjects, where everything naturally followed its course and did not try for anything else. After he wakes, he calls his ministers and tells them that he has found the way, but he can not tell them about it.
Liang Yang, a slave and royal tamer of wild beasts, says that to tame a tiger you must neither please it with a live rabbit nor anger it by withholding food, but rather feed it bits at a time so it neither gets overly excited nor wrathful. Because he neither gives them what they want nor withholds what they want, they regard him as one of their own.
Yin of Chou is a rich man who works his servants hard, including an old slave who every night falls deep asleep and dreams he is a rich king without a care in the world. When asked if his life is hard, he says he can’t complain. Yin of Chou, however, constantly worries about losing his fortune, and every night dreams he is a slave. When he asks a friend about this, the friend tells him he has too much more than others, and Yin decides to demand far less of his servants. This is an interesting variant on Zhuangzi dreaming about being a butterfly.
Huazi completely loses his long term memory in middle age, forgetting everything at night by morning and everything in the morning by nightfall. His family hires many to cure him, and all fail except a Confucian who locks himself in a room with Huazi for seven days. When he wakes up, Huazi chases the Confucian off with a spear. When asked why by his family, he says that he now remembers his past.
Pang of Qin had a son who saw white as black, tasted sweet as bitter and smelled the fragrant as foul. Seeking a doctor for a cure, Pang happens upon Laozi and asks him what he should do. Laozi replies that the world and all its inhabitants are just as deluded, that he himself does not know whether these words he speaks are meaningful or nonsense, and that Pang should keep his money.
Liezi had many students who he argued with day and night, but lived next to Nan Guozi, whom he never spoke with. His students asked him if he was an enemy, to which Liezi replies that there is simply no speaking with him. Liezi suggests they all go to see what he is about. When they enter, Nan Guozi is like a statue with no recognition of Liezi, but then suddenly he points at the last student in the back of the crowd and begins heckling him, “like a bigot who is always determined to be in the right”. They return to Liezi’s house perplexed, but Liezi tells them that this is a man who truly knows how to say nothing. This story is much like a Zen koan encounter, and predates these.
After Liezi had studied with Old Shang (Liezi’s original master) for three years, he ceased to think of right and wrong and Shang gave him a passing glance for the first time. After five years, Liezi began thinking of right and wrong, benefit and harm, and Shang smiled at him. After seven years, Liezi thought without distinction, and Shang had Liezi sit with him on the same mat. This story is much like the Zen story of ‘rock is a rock’, ‘not a rock’, ‘is a rock’, but it begins in the negative.
Prince Mou is an enthusiastic follower of Gongsun Long, and he is ridiculed for this by Ziyu. The two go back and forth with Ziyu stating the paradoxes and Prince Mou explaining the answers. Included is ‘A white horse is not a horse’. Ziyu ridicules Gongsun Long for saying, “An orphan calf never had a mother”, to which Prince Mou replies, “When it had a mother, it was not an orphan calf”. In the end Ziyu says if Gongsun Long blew it all out another hole the Prince would still believe all this nonsense, and the Prince goes silent, saying he will speak of this another day. This is in some way a recognition, and in another a condemnation of Gongsun Long. The Prince seems beaten in the end, even though he gives what seem to be the answers to each riddle. Like the Zhuangzi, the Liezi seems to acknowledge Gongsun Long’s skill but suggest that there is an understanding beyond it that is not mere play with opposites.
An old man wishes to move a seven thousand foot tall set of mountains, and begins digging with his sons. His wife ridicules him, saying that he will clearly die before he puts a small dent in even one of them. He replies that this is true, but his sons will have sons, and they will have sons, and the mountain isn’t getting any bigger. There is a Chinese saying: A mountain is so many shovels of earth. A river is so many pails of water.
The Duke of Qi was looking down from Ox Mountain on his capital city, when he began to weep, wondering why if his land was so beautiful he must one day leave it in death. His servants began to cry, replying that they had far less than the duke but they also feared death. Yenzi alone was smiling, and the duke asked him why. Yenzi replied that if we could hold on to life by merit, then the duke’s great ancestors would be immortal, they would still be sitting on the throne, and the duke would be wading in a rice paddy with a bamboo hat on. The duke was ashamed of himself.
A man lost his ax, and suspected a boy who lived next door of stealing it. Everything about the boy’s behavior, the way he talked, his expressions, betrayed that he had stolen the ax. Then the man found the ax buried in his cellar. When he saw the boy again, nothing in his behavior suggested that he would ever steal an ax.
A man wanted gold more than anything else. One morning, he walked to the market, found a gold dealer, grabbed much of his gold and fled. When the police caught him, they asked him why he had stolen in front of so many people. He replied that at the time he had not seen the people, only the gold.
Daoism & Religious Tradition
In addition to its philosophy, Daoism is practiced as a religion which worships Laozi and other patriarchs as sages who acquired the immortality of gods through wisdom and discipline. The religious tradition was founded by Zhang Daoling in 142 CE, 750 years after Laozi was to have lived and 500 years after Zhuangzi and Liezi. This was right around the time when Buddhism was settling into China, and just before the Yellow Turban rebellion and other popular rebellions that were mobilized by growing Daoist temples and communities.
Zhang Daoling, who is pictured riding a tiger much like Laozi is pictured riding a water buffalo, was a local magistrate near the end of the Han dynasty. Although he studied Confucianism to obtain his position, he is said to have studied the Dao De Jing from a very young age and later wrote a twenty four volume commentary on the work after founding the first Daoist community. According to tradition, Laozi appeared to Zhang Daoling in 142 CE, telling him that the Han dynasty would come to an end but a Daoist community must be founded to help human beings through the crisis and to immortality beyond this world. Zhang Daoling became one of the four celestial masters in the tradition, ascending from a mountaintop to immortality at the age of 123 (a nice auspicious number). The Daoist community rapidly expanded through the leadership of Zhang Daoling’s son and grandson.
Daoist priests teach Daoist commoners that there are three fields of cinnabar in the head, heart and stomach, the red crystallized mineral that is used to make mercury and red die, used in ancient China, Rome and the Americas by the Olmecs. Each field has a guardian spirit but also a worm demon. The three worms try to kill their host human to escape, giving deadly ideas, feelings and desires, much like Plato’s republic if each organ was fighting itself over whether or not to kill you. Daoist immortals manage to kill off the worms with alchemical drugs, oven including cinnabar, gold, silver, jade, pearls and the five mushrooms.
Many Daoist alchemists tried to use a furnace to produce gold, as Isaac Newton spent a good deal of time trying to do, with Chinese alchemists passing practices and proto-modern chemistry to Muslims, who passed it to European scientists along with many technological innovations. There is an ancient Chinese saying, Pure gold doesn’t fear heat. A similar saying says, A clear heart doesn’t fear a knock on the door at midnight.