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大宗師 - The Great and Most Honoured Master
Ames 199: Daniel Coyle - Zhuangzi 6.1: zhenren
1 大宗師: 知天之所為，知人之所為者，至矣。知天之所為者，天而生也；知人之所為者，以其知之所知，以養其知之所不知，終其天年而不中道夭者，是知之盛也。雖然，有患。夫知有所待而後當，其所待者特未定也。庸詎知吾所謂天之非人乎？所謂人之非天乎？且有真人，而後有真知。
He who knows the part which the Heavenly (in him) plays, and knows (also) that which the Human (in him ought to) play, has reached the perfection (of knowledge). He who knows the part which the Heavenly plays (knows) that it is naturally born with him; he who knows the part which the Human ought to play (proceeds) with the knowledge which he possesses to nourish it in the direction of what he does not (yet) know: to complete one's natural term of years and not come to an untimely end in the middle of his course is the fullness of knowledge. Although it be so, there is an evil (attending this condition). Such knowledge still awaits the confirmation of it as correct; it does so because it is not yet determined. How do we know that what we call the Heavenly (in us) is not the Human? and that what we call the Human is not the Heavenly? There must be the True man, and then there is the True knowledge.
何謂真人？古之真人，不逆寡，不雄成，不謨士。若然者，過而弗悔，當而不自得也。若然者，登高不慄，入水不濡，入火不熱。是知之能登假於道也若此。
What is meant by 'the True Man?' The True men of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was that by their knowledge they ascended to and reached the Dao.
古之真人，其寢不夢，其覺無憂，其食不甘，其息深深。真人之息以踵，眾人之息以喉。屈服者，其嗌言若哇。其耆欲深者，其天機淺。
The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.
古之真人，不知說生，不知惡死；其出不訢，其入不距；翛然而往，翛然而來而已矣。不忘其所始，不求其所終；受而喜之，忘而復之。是之謂不以心捐道，不以人 助天。是之謂真人。若然者，其心志，其容寂，其顙頯，淒然似秋，煖然似春，喜怒通四時，與物有宜，而莫知其極。故聖人之用兵也，亡國而不失人心；利澤施於 萬物，不為愛人。故樂通物，非聖人也；有親，非仁也；天時，非賢也；利害不通，非君子也；行名失己，非士也；亡身不真，非役人也。若狐不偕、務光、伯夷、 叔齊、箕子胥餘、紀他、申徒狄，是役人之役，適人之適，而不自適其適者也。
The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy; the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning bad been, and they did not inquire into what their end would be. They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life). Thus there was in them what is called the want of any mind to resist the Dao, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men. Being such, their minds were free from all thought; their demeanour was still and unmoved; their foreheads beamed simplicity. Whatever coldness came from them was like that of autumn; whatever warmth came from them was like that of spring. Their joy and anger assimilated to what we see in the four seasons. They did in regard to all things what was suitable, and no one could know how far their action would go. Therefore the sagely man might, in his conduct of war, destroy a state without losing the hearts of the people; his benefits and favours might extend to a myriad generations without his being a lover of men. Hence he who tries to share his joys with others is not a sagely man; he who manifests affection is not benevolent; he who observes times and seasons (to regulate his conduct) is not a man of wisdom; he to whom profit and injury are not the same is not a superior man; he who acts for the sake of the name of doing so, and loses his (proper) self is not the (right) scholar; and he who throws away his person in a way which is not the true (way) cannot command the service of others. Such men as Hu Bu-jie, Wu Guang, Bo-yi, Shu-Qi, the count of Ji, Xu-yu, Ji Ta, and Shen-tu Di, all did service for other men, and sought to secure for them what they desired, not seeking their own pleasure.
古之真人，其狀義而不朋，若不足而不承，與乎其觚而不堅也，張乎其虛而不華也，邴邴乎其似喜乎！崔乎其不得已乎！滀乎進我色也，與乎止我德也，厲乎其似世 乎！謷乎其未可制也，連乎其似好閉也，悗乎忘其言也。以刑為體，以禮為翼，以知為時，以德為循。以刑為體者，綽乎其殺也；以禮為翼者，所以行於世也；以知 為時者，不得已於事也；以德為循者，言其與有足者至於丘也，而人真以為勤行者也。故其好之也一，其弗好之也一。其一也一，其不一也一。其一，與天為徒；其 不一，與人為徒。天與人不相勝也，是之謂真人。
The True men of old presented the aspect of judging others aright, but without being partisans; of feeling their own insufficiency, but being without flattery or cringing. Their peculiarities were natural to them, but they were not obstinately attached to them; their humility was evident, but there was nothing of unreality or display about it. Their placidity and satisfaction had the appearance of joy; their every movement seemed to be a necessity to them. Their accumulated attractiveness drew men's looks to them; their blandness fixed men's attachment to their virtue. They seemed to accommodate themselves to the (manners of their age), but with a certain severity; their haughty indifference was beyond its control. Unceasing seemed their endeavours to keep (their mouths) shut; when they looked down, they had forgotten what they wished to say. They considered punishments to be the substance (of government, and they never incurred it); ceremonies to be its supporting wings (and they always observed them); wisdom (to indicate) the time (for action, and they always selected it); and virtue to be accordance (with others), and they were all-accordant. Considering punishments to be the substance (of government), yet their generosity appeared in the (manner of their) infliction of death. Considering ceremonies to be its supporting wings, they pursued by means of them their course in the world. Considering wisdom to indicate the time (for action), they felt it necessary to employ it in (the direction of) affairs. Considering virtue to be accordance (with others), they sought to ascend its height along with all who had feet (to climb it). (Such were they), and yet men really thought that they did what they did by earnest effort. In this way they were one and the same in all their likings and dislikings. Where they liked, they were the same; where they did not like, they were the same. In the former case where they liked, they were fellow-workers with the Heavenly (in them); in the latter where they disliked, they were co-workers with the Human in them. The one of these elements (in their nature) did not overcome the other. Such were those who are called the True men.
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Wolfgang Bauer
Geschichte der chinesischen Philosophie
Seite 87: Zhuangzi 6.1
Zu erkennen, was die Natur (wörtl. Himmel) vollbringt, und zugleich auch zu erkennen, was der Mensch vollbringt, dass es höchste Erkenntnis. Die Erkenntnis des Wirkens der Natur wird durch die Natur erzeugt, die Erkenntnis des menschlichen Wirkens dadurch, dass man das Erkennbare erkennt und sich vom Unerkennbaren nähren lässt. Seine Lebensjahre zu vollenden und nicht auf halbem Weg zu sterben, das ist die Fülle der Erkenntnis.
Indessen, gibt es hier eine Schwierigkeit: die Erkenntnis hängt von etwas ab außer ihr, um sich als richtig zu erweisen. Da nun aber gerade das, wovon sie abhängig ist, ungewiss bleibt, wurde er kann man dann wissen, ob das, was wir Natur nennen, nicht menschlich ist, und das, was sich Menschen nenne, nicht in Wirklichkeit naturzugehörig? Es bedarf eben des "wahren Menschen" ehe es wahre Erkenntnis geben kann.
Was aber ist unter einem "wahren Menschen" zu verstehen?... Nun, (es folgt eine lange Erklärung, in der es u.a. heisst:) die wahren Menschen der Vorzeit kannten nicht die Lust am Geborensein noch den Abscheu vor dem Sterben...Gelassen gingen sie, gelassen kamen sie...So beeinträchtigten sie nicht durch ihr Bewusstsein das Dao und suchten nicht durch ihr Menschentum der Natur zu helfen. So wurde ihr Herz fest, ihr Antlitz unbewegt und ihre Stirne einfach-heiter. Waren sie kühl, so war es wie die Kühle des Herbstes, waren sie warm, so war es wie die Wärme des Frühlings. Allen Wesen begegneten sie, wie es ihnen entsprach, und niemand konnte ihr Letztes durchschauen...Darum/gilt für die wahren Menschen/: was sie lieben ist eines; was sie nicht lieben, ist auch eines. Womit sie sich eins fühlen, ist eines, womit sie sich nicht eins fühlen, ist auch eines. Wo sie sich eins fühlen, sind sie Gefährten der Natur, wo sie sich nicht eins fühlen, sind sie Gefährten der Menschen. Darin also, dass sich Natürliches und Menschliches bei ihnen die Waage hält erweisen sie sich als "wahre Menschen".
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Ames 199
Daniel Coyle
Zhuangzi 6.1 1-4
Knowing the workings of Heaven and knowling the workings of man reaches to the utmost. One who knows the workings of Heaven lives by Heaven; one who knows the workings of man uses the knowledge of the known to nourish the knowledge of the unknown, completes the years given by Heaven, and is not to cut off in mid-course - this is the plenum of knowledge.
Even so, there are problems: namely, knowledge has applicability only after it corresponds to something, but that which it is applicable to is particularly unstable and stop how do I know what is called Heaven's is not man? and what I call man's is not Heaven? Moreover, there is a zhenren only after there is genuine knowledge.
Here we have a epitome of Zhuangzian paradox: first, the author presents a line of discourse suggesting a compromise to presumed dichotomy, in this case that the knowing the workings of Heaven and man, and then the compromise is dismissed as inadequate. Finally, the zhenren is introduced to a somehow contingent on "genuine knowledge", yet knowledge itself has already been shown to be problematic in many ways.
After the preliminary formulation, the author straight away calls into question the very nature of knowledge and its relation to Heaven and man. One of the "Mixed chapters" (Zhuangzi 25) offers a rather "mystical" approach converseof the above of using "the knowledge of the known to nourish the knowledge of the unknown", suggesting that "everyone respects the knowledge of the known, but none know how to depend on the knowledge of the unknown to know how to know" (25/51-54). Together the passages impart a sort of hermeneutic circle, yet there is no closure, it is more a correlative spiral. Zhuangzi "shares that common and elusive feeling that the whole is more than the sum of its parts, that analysis all this leaves something out, that neither side of the dichotomy is wholly true” (Graham). Regardless from which perspective we approached this problem of the known and unknown, ultimately, we remain in a continuum of "great uncertainty" (dayi 大疑, yí to doubt; to misbelieve; to suspect). The epistemlogical problem is presented in a way that disables any correspondence theory of truth.
Zhuangzian thought wants to show the futility and the danger of categorising things according to "fixed" names - deeming "that's it" and "that's not", distinguishing this's and that's - because in the continually transforming world, all things are "shifting", and our perspectives, therefore, are also "shifting" (23/ 58-66). Zhuangzi suggests that we practice "unlearning distinctions", for it is precisely in the act of making distinctions that the dao is lost (see Graham pp.54-55, 104) The "Daoist art of living" according to Graham, "is a supremely intelligent responsiveness which would be undermined by analysing and choosing, and that grasping the Way an unverbalisable "knowing how" rather than "knowing that". Human knowledge can never be sure about "beginnings": there are all those unknown correlates, and the "embrionic beginnings" (shi ) of things remain for the most art unseen. The intellect is unable to fathom the boundless depths of its own source; it can only sample perspectives of a continuum. Hence, conceptual thinking, for Zhuangzi ends in the "tunnel-reality” of exclusion, and linear epistemology is demonstrated to be obscurum per obscuritas.
However, all this does not suggest a radical scepticism. As Graham notes, Zhuangzi, like Nietzsche, has "no vertigo in doubt". He emerges assured with an unconveyable knack or mystical affirmation: the sage "assesses actions but does not argue over them, sorts events but does not assess them" with disputation; and as for that which is left over, "he locates it but does not included in the way. For Zhuangzi, knowledge has to do with immediacy, circumstances, and continuity: it is all this experiential and transformational. It is gnosis in its mystical sense - that style of thinking or style of consciousness that seeks "to deconstruct the very impulse to imprison reality in a system of concepts which frame it out and circumscribe it (Robert Avens, The New Gnosis) - knowledge and experience are inseparable...Thus the text does not define or develop the question of "genuine knowledge" directly, even though we are told it is a proviso for the zhenren. Rather, it circumvents the epistemological conundrum by going into a paeanic mode, presenting the zhenren through the medium of "deconstructive dialectic" that moves in and out of rhyme:
(6/4-6)
What is called a zhenren?
The zhenren of old did not oppose minorities,
did not show off achievements,
and did not scheme over affairs.
One such as this could transgress and yet not be regretful,
or hit the mark and not be self-satisfied.
One such as this could:
ascend the heights and not feel frightened,
enter water are not feel wet,
enter fire and not feel hot.
Such a one who was knowledge is able to ascend to dao is like this.
From this we can glean that the zhenren of old were unconcerned with the social political, indifferent to the moral, and unaffected by the physical. Epistemologically, since dao is omni-and-ever-present in the world as a continual oscillatory process, it should not be thought of as a "state" one "reaches". Rather, the above ability of knowledge ascending "to dao" refers to a broadening of one's perspectives...
The point is that knowledge in the Zhuangzi is not knowledge of an objective world; rather it is fundamentally a perspectival. The authors want to move away from a static epistemology, into a conception of knowledge that move through experience as an unobstructed dao, flexibly interpreted in terms of lifestyle, attitude, aptitude, propensity, efficacy, and knack....
Having attained such a perspective, the characterisations of the zhenren appear less bizarre. Still, the passage continues to give itself up to speculation:
(6/6)
The zhenren of old:
He slept and did not dream,
He woke and was without cares,
He ate and did not relish,
He breathed deeply - from the deepest depths.
These lines can be interpreted in a variety of ways: one might read them in terms of a particular lifestyle, symbolic language, depth psychology, yoga-like qigong ( ), or mystical experience. The verse must have been puzzling even to the earliest readers, for what follows in the received text is an apparent "footnote" on this practice of breathing from the "deepest depths":
(6/6-7)
A zhenren's breathing is from the heels. The multitude of men breathe from the throat - cowed and submissive, they choke words as if vomiting. If one's cravings and desires are deep-seated,one's Heavenly Trigger will be shallow.
Here, the author wants to contrast common men stuck in the realm of linguistic distinctions and worldly desire from the zhenren whose consciousness is open to the continuum of Heavenly spontaneity.
The text continues:
(6/7-11)
The zhenren of old did not know to delight in life, did not know to despise death.
He sprang forth and was not cheerful; he returned and was not reluctant.
He went as suddenly as it came, and that was that.
Not forgetting where he originated, and not seeking where he would end,
receiving things jubilantly, then forgetting and returning them:
This is what is called not using the heart-and-mind to damage dao, and not using man to assist Heaven.
This is what is called a zhenren.
One such as this: his heart-and-mind was oblivious, his face calm, his forehead broad.
Chilly like autumn, warm like spring, his jubilation and anger were communicative with the Four Seasons and fitting to things so none knew his extremities.
(6/ 11-14)
Graham: area of textual dislocation.
(6/ 14-17)
The zhenren of old,
He appeared appropriate but did not form a clique.
He seemed deficient but do not accept things.
Assured, he was independent but not rigid.
Spread out, he was tenuous, but not ostentatious.
Bright and radiant, he seemed jubilant.
High, he did not reach an end.
Collected, advancing his own alluring charms.
Assured, gathering his own power.
Broad, he seemed like everyone.
Towering, he was never controllable.
Connected, he seemed to like closure.
Absent-minded, forgetting his words.
(6/ 19-20)
Thus his likes were one, and his dislikes were one. His "one" was one, and his "not-one" was one. He became "one" as a companion of Heaven, and he became "not-one" as a companion of man - Heaven and man not overcoming each other, this is what is called a zhenren.
The message to the human multitude is that one must participate in the processes of the world, but in a way that accords with the inner power imparted to us by Heaven.
As the old fisherman (Zhuangzi 31) said: "Zhen is something which is received from Heaven, it is self-so and not exchangeable". The distinction between Heaven and man remains, but only as perspectives of the "thinking man". We exist in an endless continuum, and, ultimately of the boundless and the conventional subsumed by the one. The zhenren is presented as a model by which a person may dissolve dichotomies, and thus reached that perspective of mystical affirmation that says: "Heaven, Earth and I emerge together and the myriad things and I are one (Zhuangzi 2/52-53).
Ames 1 - zhenren
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知 天 之 所 為，
知 人 之 所 為 者
Das Wirken des Himmels ebenso wie die Werke das Menschen kennen, das ist das Höchste.
Wer das Wirken des Himmels kennt, wird in Übereinstimmung mit dem Himmel leben.
古之真人，其寢不夢，其覺無憂，其食不甘，其息深深。真人之息以踵，眾人之息以喉。屈服者，其嗌言若哇。其耆欲深者，其天機淺。
古之真人， 真人 zhen ren der wahre Mensch
其寢不夢， 其 qí his; her; its; theirs; that; such
其覺無憂，
其食不甘，
其息深深。
真 人 之 息 以 踵， 息 xī news; interest; breath; rest
zhen ren zhi qi yi zhong
眾 人 之 息 以 喉。 眾 zhòng multitude
zhong ren zhi qi yi hou
屈服者，
其嗌言若哇。
其耆欲深者，
其天機淺。
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Wohlfart Zhuangzi 90
Der wahre Mensch atmet von den Fersen her, die meisten Menschen atmen durch die Kehle.
...dass der wahre Mensch, also derjenige der sein Leben nährt, sehr tief einatmet bzw. aufatmet...Es wird neuer,frischer Lebensatem eingeatmet.
氣 life force, spiritual energy, energy flow, air, breath 气 steam 米 rice
...der wahre Mensch kann tief aufatmen, er hat einen „langen Atem“.
…Nicht ich atme,es atmet von selbst (ziran). Deshalb wird dieses Einlassen von qi auch als yin qi bezeichnet. Die Aktivität des Austossen des yang qi geht in die Passivität des Einlassens von yin qi über.
陽氣 yin qi
降氣 yang qi
...Leben entsteht durch die Verbindung von Männlichem (yang) und Weiblichem (yin), Erzeugendem und Empfangenden, Aktivem und Passivem. So ist das Binom riyue Leben, das dasjenige bezeichnet, was tags und nachts geschieht, zusammengesetzt aus den Radikalen für Sonne und Mond.
Zhuangzi 6.1/ 19-20
故其好之也一，其弗好之也一。其一也一，其不一也一。其一，與天為徒；其 不一，與人為徒。天與人不相勝也，是之謂真人。
故 其 好 之 也一，
其 弗 好 之 也一。
其 一 也 一
其 不 一 也一。
其 一 與 天 為 徒；
其 不 一 與 人 為 徒。
天 與 人 不 相 勝也，
是 之 謂 真 人。
Also waren seine Vorlieben auf das Eine reduziert und ebenso seine Abneigungen. Sein „Eines“ war eins, und sein „Nicht-Eines“ war ebenfalls eins. Im Einssein war er der Gefährte des Himmels. Im Nichteinssein war er ein Gefährte der Menschen.
Der, in dem das Himmlische und das Menschliche nicht übereinander triumphieren, den nennt man einen wahren Menschen. 真人 zhen ren
Zhuangzi
Zhuangzi 6
Zhuangzi 6 - Begriffe
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