Chuangtse: Mystic and Humorist 精彩片段：
The Great Supreme
He who knows what is of God and who knows what is of Man has reached indeed the height (of wisdom). One who knows what is of God patterns his living after God. One who knows what is of Man may still use his knowledge of the known to develop his knowledge of the unknown, living till the end of his days and not perishing young. This is the fullness of knowledge. Herein, however, there is a flaw. Correct knowledge is dependent on objects, but the objects of knowledge are relative and uncertain (changing). How can one know that the natural is not really of man, and what is of man is not really natural? We must, moreover, have true men before we can have true knowledge.
But what is a true man? The true men of old did not override the weak, did not attain their ends by brute strength, and did not gather around them counsellors. Thus, failing they had no cause for regret; succeeding, no cause for self-satisfaction. And thus they could scale heights without trembling, enter water without becoming wet, and go through fire without feeling hot. That is the kind of knowledge which reaches to the depths of Tao.
The true men of old slept without dreams and waked up without worries. They ate with indifference to flavour, and drew deep breaths. For true men draw breath from their heels, the vulgar only from their throats. Out of the crooked, words are retched up like vomit. When mans attachments are deep, their divine endowments are shallow.
The true men of old did not know what it was to love life or to hate death. They did not rejoice in birth, nor strive to put off dissolution. Unconcerned they came and unconcerned they went. That was all. They did not forget whence it was they had sprung, neither did they seek to inquire their return thither. Cheerfully they accepted life, waiting patiently for their restoration (the end). This is what is called not to lead the heart astray from Tao, and not to supplement the natural by human means. Such a one may be called a true man. Such men are free in mind and calm in demeanor, with high fore heads. Sometimes disconsolate like autumn, and sometimes warm like spring, their joys and sorrows are in direct touch with the four seasons in harmony with all creation, and none know the limit thereof. And so it is that when the Sage wages war, he can destroy a kingdom and yet not lose the affection of the people; he spreads blessing upon all things, but it is not due to his (conscious) love of fellow men. Therefore he who delights in understanding the material world is not a Sage. He who has personal attachments is not humane. He who calculates the time of his actions is not wise. He who does not know the interaction of benefit and harm is not a superior man. He who pursues fame at the risk of losing his self is not a scholar. He who loses his life and is not true to himself can never be a master of man. Thus Hu Puhsieh, Wu Kuang, Po Yi, Shu Chi, Chi Tse, Hsu Yu, Chi To, and Shentu Ti, were the servants of rulers, and did the behests of others, not their own. {27}
The true men of old appeared of towering stature and yet could not topple down. They behaved as though wanting in themselves, but without looking up to others. Naturally independent of mind, they were not severe. Living in unconstrained freedom, yet they did not try to show off. They appeared to smile as if pleased, and to move only in natural response to surroundings. Their serenity flowed from the store of goodness within. In social relationships, they kept to their inner character. Broad-minded, they appeared great; towering, they seemed beyond control. Continuously abiding, they seemed like doors kept shut; absent-minded, they seemed to forget speech. They saw in penal laws an outward form; in social ceremonies, certain means; in knowledge, tools of expediency; in morality, a guide. It was for this reason that for them penal laws meant a merciful administration; social ceremonies, a means to get along with the world; knowledge a help for doing what they could not avoid; and morality, a guide that they might walk along with others to reach a hill. <<28>> And all men really thought that they were at pains to make their lives correct.
For what they cared for was ONE, and what they did not care for was ONE also. That which they regarded as ONE was ONE, and that which they did not regard as ONE was ONE likewise. In that which was ONE, they were of God; in that which was not ONE, they were of man. And so between the human and the divine no conflict ensued. This was to be a true man.
Life and Death are a part of Destiny. Their sequence, like day and night, is of God, beyond the interference of man. These all lie in the inevitable nature of things. He simply looks upon God as his father; if he loves him with what is born of the body, shall he not love him also with that which is greater than the body? A man looks upon a ruler of men as one superior to himself; if he is willing to sacrifice his body (for his ruler), shall he not then offer his pure (spirit) also?
When the pond dries up and the fishes are left upon the dry ground, rather than leave them to moisten each other with their damp and spittle it would be far better to let them forget themselves in their native rivers - and lakes. And it would be better than praising Yao and blaming Chieh to forget both (the good and bad) and lose oneself in Tao.
The Great (universe) gives me this form, this toil in manhood, this repose in old age, this rest in death. And surely that which is such a kind arbiter of my life is the best arbiter of my death.
A boat may be hidden in a creek, or concealed in a bog, which is generally considered safe. But at midnight a strong man may come and carry it away on his back. Those dull of understanding do not perceive that however you conceal small things in larger ones, there will always be a chance of losing them. But if you entrust that which belongs to the universe to the whole universe, from it there will be no escape. For this is the great law of things.
To have been cast in this human form is to us already a source of joy. How much greater joy beyond our conception to know that that which is now in human form may undergo countless transitions, with only the infinite to look forward to? Therefore it is that the Sage rejoices in that which can never be lost, but endures always. For if we emulate those who can accept graciously long age or short life and the vicissitudes of events, how much more that which informs all creation on which all changing phenomena depend?
For Tao has its inner reality and its evidences. It is devoid of action and of form. It may be transmitted, but cannot be received; It may be obtained, but cannot be seen. It is based in itself, rooted in itself. Before heaven and earth were, Tao existed by itself from all time. It gave the spirits and rulers their spiritual powers, and gave Heaven and Earth their birth. To Tao, the zenith is not high, nor the nadir low; no point in time is long ago, nor by the lapse of ages has it grown old.
Hsi Wei obtained Tao, and so set the universe in order. Fu Hsi {29} obtained it, and was able to steal the secrets of eternal principles. The Great Bear obtained it, and has never erred from its course. The sun and moon obtained it, and have never ceased to revolve. Kan Pi {30} obtained it, and made his abode in the Kunlun mountains. Ping I {31} obtained it, and rules over the streams. Chien Wu {32} obtained it, and dwells on Mount Tai. The Yellow Emperor {33} obtained it, and soared upon the clouds to heaven. Chuan Hsu {34} obtained it, and dwells in the Dark Palace. Yu Chiang {35} obtained it, and established himself at the North Pole. The Western (Fairy) Queen Mother obtained it, and settled at Shao Kuang, since when and until when, no one knows. Peng Tsu obtained it, and lived from the time of Shun until the time of the Five Princes. Fu Yueh obtained it, and as the Minister of Wu Ting {36} extended his rule to the whole empire. And now, charioted upon the Tungwei (one constellation) and drawn by the Chiwei (another constellation), he has taken his station among the stars of heaven.
Nanpo Tsekuei said to Nu: Yu (or Female Yu), "You are of a high age, and yet you have a childs complexion. How is this?" Nu: Yu replied, "I have learned Tao."