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The Writings of Chuang Tzu (Inner Chapters) · 25 of 57 · tr. James Legge

Book 126 (part 3)

Doing what other men do, they would have no occasion to blame me. This p. 208 is what is called being a fellow-worker with other men. 'Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful?' 'No indeed!' said Kung-nî. 'How can you do so? You have too many plans of proceeding, and have not spied out (the ruler's character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!' 2. Yen Hui said, 'I can go no farther; I venture to ask the method from you.' Kung-nî replied, 'It is fasting 1 , (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.' Hui said, 'My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables 2 ;--can this be regarded as fasting?' The reply was, 'It is the fasting appropriate to sacrificing, but it is not the fasting p. 209 of the mind.' 'I venture to ask what that fasting of the mind is,' said Hui, and Kung-nî answered, 'Maintain a perfect unity in every movement of your will. You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit 1 . Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is 2 , there is freedom from all pre-occupation;--such freedom is the fasting of the mind.' Hui said 3 , 'Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation?' The Master replied, 'Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a. friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy;--to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall p. 210 into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them.
Themes
◆Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The dialogue centers on distinguishing physical sacrificial fasting from the spiritual discipline of mental fasting.

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◆Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

The text advocates resting the hearing of the ears and mind to allow the spirit to wait free from pre-occupation.

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◆Meditationpraxis

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

Confucius instructs Yen Hui on a disciplined inward practice of 'fasting of the mind' involving stillness and spirit.

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◆Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The goal is described as entering the enclosure at ease and maintaining perfect unity in every movement of the will.

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◆Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The Master uses paradoxical statements like 'walk without treading on the ground' to convey spiritual truths.

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◆Rejection Of Hypocrisyethics

Critique of outward religious observance that lacks inner transformation; form without substance.

Confucius warns that acting after the manner of men leads easily into hypocrisy, contrasting it with acting after Heaven.

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◆Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

Yen Hui reports a transformation where 'the Hui that I was has passed away,' indicating a shift in self-identity.

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◆Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The instruction moves from hearing with ears, to mind, to spirit, suggesting a hierarchical ascent of perception.

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◆Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The practice aims for 'perfect unity' in the will, reflecting a non-dualistic approach to action.

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◇Wu Weipraxis

Effortless action aligned with the spontaneous flow of the Dao; non-coercive, non-striving conduct that yields results without forcing — the sage acts without acting.

[auto] The passage explicitly describes 'walking without treading on the ground' and acting after Heaven as effortless action aligned with the Dao.

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Related passages · 3 parallels
◆greek_mystery|The Golden Verses of Pythagoras|Section 11
“p. 62 PYTHAGOREAN SENTENCES FROM THE PROTREPTICS OF IAMBLICHUS 1. As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these. 2. It must…”
Both passages emphasize the importance of inner transformation and alignment with a higher principle (antiquity in Chuang Tzu, Divinity in the other). They also stress the need for purity of mind and action, and the difficulty of achieving true understanding without proper preparation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 165 (part 2)
“The more perfect the man, the more compliant he is, even towards his fellows; we must temper our importance, not thrusting insolently beyond what our nature warrants; we must allow other beings, also, their place in the presence of the Godh…”
Both passages discuss the importance of aligning oneself with a higher principle or divine order, emphasizing humility and the avoidance of self-aggrandizement. They also touch on the idea of inner transformation and the proper way to approach and interact with others, particularly those in positions of power.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 167
“Section 11 11. Now, in the first place, if the Soul has not actually come down but has illuminated the darkness, how can it truly be said to have declined? The outflow from it of something in the nature of light does not justify the asserti…”
Both passages discuss the importance of aligning oneself with a higher principle or divine order, emphasizing humility and the avoidance of self-aggrandizement. They also touch on the theme of inner transformation and the proper way to approach and interact with others and the divine.