The Writings of Chuang Tzu (Inner Chapters) · 13 of 57 · tr. James Legge
Book II (part 6)
Let us abjure such procedure, and simply rest here 1 .
7.
The Tâo at first met with no responsive recognition.
Speech at first had no constant forms of expression.
Because of this there came the demarcations (of different views).
Let me describe those demarcations:--they are the Left and the Right 2 ; the Relations and their Obligations 3 ; Classifications 4 p.
189 and their Distinctions; Emulations and Contentions.
These are what are called 'the Eight Qualities.' Outside the limits of the world of men 1 , the sage occupies his thoughts, but does not discuss about anything; inside those limits he occupies his thoughts, but does not pass any judgments.
In the Khun Khiû 2 , which embraces the history of the former kings, the sage indicates his judgments, but does not argue (in vindication of them).
Thus it is that he separates his characters from one another without appearing to do so, and argues without the form of argument.
How does he do so?
The sage cherishes his views in his own breast, while men generally state theirs argumentatively, to show them to others.
Hence we have the saying, 'Disputation is a proof of not seeing clearly.' The Great Tâo 3 does not admit of being praised.
The Great Argument does not require words.
Great Benevolence is not (officiously) benevolent.
Great Disinterestedness does not vaunt its humility.
Great Courage is not seen in stubborn bravery.
The Tâo that is displayed is not the Tâo.
Words that are argumentative do not reach the point.
Benevolence that is constantly exercised does not accomplish its object.
Disinterestedness that vaunts its purity is not genuine.
Courage that is most stubborn p.
190 is ineffectual.
These five seem to be round (and complete), but they tend to become square (and immovable) 1 .
Therefore the knowledge that stops at what it does not know is the greatest.
Who knows the argument that needs no words, and the Way that is not to be trodden 2 ?
He who is able to know this has what is called 'The Heavenly Treasure-house 3 .' He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes.
This is what is called 'The Store of Light 3 .' Therefore of old Yâo asked Shun, saying, 'I wish to smite (the rulers of) Zung, Kwei, and Hsü-âo 4 .
Even when standing in my court, I cannot get them out of my mind.
How is it so?' Shun replied, 'Those three rulers live (in their little states) as if they were among the mugwort and other brushwood;--how is it that you cannot get them out of your mind?
Formerly, ten suns came out together, and all things were illuminated by them;--how much should (your) virtue exceed (all) suns!' 8.
Nieh Khüeh 5 asked Wang Î 5 , saying, 'Do you know, Sir, what all creatures agree in approving and p.
191 affirming?' 'How should I know it?' was the reply.
'Do you know what it is that you do not know?' asked the other again, and he got the same reply.
He asked a third time,--'Then are all creatures thus without knowledge?' and Wang Î answered as before, (adding however), 'Notwithstanding, I will try and explain my meaning.
§ Ask Guru about this passage →Themes
Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
[auto] The Tao is described initially as having no responsive recognition or constant forms of expression, emphasizing its ineffability.
All passages →Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] Disputation is criticized as proof of not seeing clearly, implying that direct insight is superior to verbal debate.
All passages →Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
[auto] The sage cherishes his views in his own breast rather than stating them argumentatively to show them to others.
All passages →Inner Silencepraxis
The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.
[auto] The passage explicitly advocates resting and refraining from discussion or argumentation as the sage's primary mode of being.
All passages →Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
[auto] The text lists demarcations like Left and Right but describes the sage operating beyond these judgments and distinctions.
All passages →Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
[auto] The sage is described as arguing without the form of argument and separating characters without appearing to do so.
All passages →Related passages · 10 parallels
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Shared concept: Inner Silence — The practice of stilling the mind and speech to open receptivity to divine knowledge or presence. (derived)
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