The Complete Chuang-Tzu Based on James Legge's Trn ed by Tormod Kinnes MPhil (2001).pdf
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The Complete Chuang Tzu
Based on James Legge's Translation
1 › 3 › 5
The Legge translation of the complete Chuang Tzu (Zhuangzi) updated.
1.
Enjoyment in Untroubled Ease
2.
The Adjustment of Controversies
3.
Nourishing the Lord of Life
4.
Man in the World, Associated with Other Men
5.
The Seal of Complete Virtue
6.
The Great and Most Honoured Master
7.
The Normal Course for Rulers and Kings
8.
Webbed Toes
9.
Horses's Hoofs
10.
Cutting open Satchels
11.
Letting Be, and Exercising Forbearance
12.
Heaven and Earth
13.
The Way of Heaven
14.
The Revolution of Heaven
15.
Ingrained Ideas
16.
Correcting the Nature
17.
The Floods of Autumn
18.
Perfect Enjoyment
19.
The Full Understanding of Life
20.
The Tree on the Mountain
21.
Thien Szefang
22.
Knowledge Rambling in the North
23.
Kängsang Ku
24.
Hsü Wukwei
25.
Zehyang
26.
What Comes from Without
27.
Yü Yen, or Metaphorical Language
28.
Kings Who Have Wished to Resign theThrone
29.
Robber Kih
30.
Delight in the SwordFight
31.
The Old Fisherman
32.
Lieh Yükhâu
33.
Thien Hsiâ
Postscripts
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Chuang Tzu
Based on James Legge's Translation
1 › 3 › 5
1.
Enjoyment in Untroubled Ease
2.
The Adjustment of Controversies
3.
Nourishing the Lord of Life
1 Enjoyment in Untroubled Ease
1: Is azure the proper colour of the sky?
IN THE Northern Ocean there is a fish, the name of which is Kun [1], – I do not
know how many li [1
li
= ca. 500 m] in size. It changes into a bird with the name of
Peng, the back of which is (also) – I do not know how many li in extent. When this
bird rouses itself and flies, its wings are like clouds all round the sky. When the sea is
moved (so as to bear it along), it prepares to remove to the Southern Ocean
[darkness]. The Southern Ocean is the Lake of Heaven.
There is the (book called)
The Universal Harmony
[2], – a record of marvels. We
have in it these words: 'When the Peng journeys to the Southern Ocean it flaps (its
wings) on the water for 3000 li. Then it ascends on a whirlwind 90,000 li, and it rests
only at the end of six months.' (But similar to this is the movement of the breezes which
we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of
living things as they are blown against one another by the air [3]. Is its azure the proper
colour of the sky? Or is it occasioned by its distance and illimitable extent? If one were
looking down (from above), the very same appearance would just meet his view.
2: The mushroom of the morning: Return to a third meal
IF WATER is not heaped up deep enough, it will not have the strength to support a
big boat. Upset a cup of water in a cavity, and a straw will float on it as if it were a
boat. Place a cup in it, and it will stick fast; – the water is shallow and the boat is large.
(So it is with) the accumulation of wind; if it be not great, it will not have strength to
support great wings. Therefore (the Peng ascended to) the height of 90,000 li, and
there was such a mass of wind beneath it; thenceforth the accumulation of wind was
sufficient. As it seemed to bear the blue sky on its back, and there was nothing to
obstruct or arrest its course, it could pursue its way to the South.
A cicada and a little dove laughed at it, saying, 'We make an effort and fly towards
an elm or sapanwood tree; and sometimes before we reach it, we can do no more but
drop to the ground. Of what use is it for this (creature) to rise 90,000 li, and make for
the South?'
He who goes to the grassy suburbs, returning to the third meal (of the day), will
have his belly as full as when he set out; he who goes to a distance of 100 li will have
to pound his grain where he stops for the night; he who goes a thousand li, will have to
carry with him provisions for three months. What should these two small creatures
know about the matter? The knowledge of that which is small does not reach to that
which is great; (the experience of) a few years does not reach to that of many. How do
we know that it is so? The mushroom of a morning does not know (what takes place
between) the beginning and end of a month; the shortlived cicada does not know
(what takes place between) the spring and autumn. These are instances of a short term
of life. In the south of Ku [2], there is the (tree) called Mingling, whose spring is 500
years, and its autumn the same; in high antiquity there was that called Ta Khun, whose
spring was 8000 years, and its autumn the same. And Master Peng is the one man
renowned to the present day for his length of life: if all men were (to wish) to match
him, would they not be miserable?
◑
It is to be expected that shortlived lifeforms live on another scale than long
loved ones, and hold views and notions that fit that scheme of things too.
3: Judgement energies
IN THE questions put by Tang [1] to Ki we have similar statements: 'In the bare and
barren north there is the dark and vat ocean, – the Pool of Heaven. In it there is a fish,
several thousand li in breadth, while no one knows its length. Its name is the Kun.
There is (also) a bird named the Peng; its back is like the Tai mountain, while its wings
are like clouds all round the sky. On a whirlwind it mounts upwards as on the whorls
of a goat's horn for 90,000 li, till, far removed from the cloudy vapours, it bears on its
back the blue sky, and then it shapes its course for the South, and proceeds to the
ocean there.' A quail by the side of a marsh laughed at it, and said, 'Where is it going
to? I spring up with a bound, and come down again when I have reached but a few
fathoms, and then fly about among the brushwood and bushes; and this is the
perfection of flying. Where is that creature going to?'
This shows the difference between the small and the great.
Thus it is that men, whose wisdom is sufficient for the duties of some one office, or
whose conduct will secure harmony in some one district, or whose virtue is befitting a
ruler so that they could efficiently govern some one state, are sure to look on
themselves in this manner (like the quail), and yet Master Jung of Sung would have
smiled and laughed at them. (This Master Jung), though the whole world should have
praised him, would not for that have stimulated himself to greater endeavour, and
though the whole world should have condemned him, would not have exercised any
more repression of his course; so fixed was he in the difference between the internal
(judgement of himself) and the external (judgement of others), so distinctly had he
marked out the bounding limit of glory and disgrace. Here, however, he stopped. His
place in the world indeed had become indifferent to him, but still he had not planted
himself firmly (in the right position).
There was
Master Lieh
(Lieh Tzu), who rode on the wind and pursued his way with
an admirable indifference (to all external things), returning, however, after fifteen days,
(to his place). In regard to the things that (are supposed to) contribute to happiness, he
was free from all endeavours to obtain them; but though he had not to walk, there was
still something for which he had to wait. But suppose one who mounts on (the ether of)
heaven and earth in its normal operation, and drives along the six elemental energies of
the changing (seasons), thus enjoying himself in the illimitable, – what has he to wait
for'? Therefore it is said, 'The Perfect man has no (thought of) self; the Spiritlike man,
none of merit; the Sagelyminded man, none of fame.'
◑
It is hardly best to become indifferent before one has struck root well.
◑
Spiritual attainments cause deep enjoyments that common people do not know
about.
4: Names are like guests of reality
Yao, proposing to resign the throne to Hsü Yu, said,
'When the sun and moon have come forth, if the torches have not been put out,
would it not be difficult for them to give light? When the seasonal rains are coming
down, if we still keep watering the ground, will not our toil be labour lost for all the
good it will do? Do you, Master, stand forth (as sovereign), and the kingdom will (at
once) be well governed. If I still (continue to) preside over it, I must look on myself as
vainly occupying the place; – I beg to resign the throne to you.'
Hsü Yu said,
'You, Sir, govern the kingdom, and the kingdom is well governed. If I in these
circumstances take your place, shall I not be doing so for the sake of the name? But
the name is but the guest of the reality; – shall I be playing the part of the guest? The
tailorbird makes its nest in the deep forest, but only uses a single branch; the mole
drinks from the Ho, but only takes what fills its belly. Return and rest in being ruler, – I
will have nothing to do with the throne. Though the cook were not attending to his
kitchen, the representative of the dead and the officer of prayer would not leave their
cups and stands to take his place.'
5: Far away on a hill there lived someone who preserved a plentiful
harvest
Kien Wu asked Lien Shu, saying,
'I heard Khiehyu talking words which were great, but had nothing corresponding to
them (in reality); once gone, they could not be brought back. I was frightened by
them; – they were like the Milky Way which cannot be traced to its beginning or end.
They had no connexion with one another, and were not akin to the experiences of
men.'
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