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Zhuangzi Chapter 15: Unalterable Opinions


	Translated by Nina Correa Having unalterable opinions with an air of self-confidence, rejecting society with distaste for the people involved in it, and engaging in intellectual discussions while cursing and slandering others are merely signs of self-righteousness. That's what the scholars in the mountains and valleys do - those people who remove themselves from the world and would prefer to either grow old and withered or drown themselves in a deep river. Discussing benevolence, righteousness, faithfulness and loyalty, and being respectful, frugal, self-deprecating and yielding are merely methods of self-cultivation. That's what the scholars in contemporary society do - those people who teach and instruct others and could just as easily travel or stay at home as long as they were tutoring someone. Discussing great achievements, establishing a name for themselves, regulating the proper rituals to be performed by rulers and their subjects, and keeping those above and below in their correct places are merely signs of government. That's what the scholars in the courts and administrative offices do - those people who promote their rulers and strengthen their country and would prefer to present awards for meritorious service or use force to make others comply. To go off to forests and marshes, dwell in the vacant wilderness, and angle for fish leisurely wherever they happen to be are merely signs of non-motivation. That's what the scholars of the rivers and oceans do - those people who live as recluses and would prefer to idle away their time or get involved in some leisure activity. To control the breath while exhaling and inhaling, expelling the stale energy while rejuvenating the fresh energy, and performing the bear strides and bird stretches are merely signs of desiring to increase longevity. That's what the scholars of Dao-In (a physical Daoist cultivation practice, precursor to Qi Gong) do - those people who cultivate their bodies and would prefer to out-live Peng Zu. If someone could be self-confident but not have unalterable opinions, could cultivate themselves without being concerned about benevolence and righteousness, could govern without seeking fame for their accomplishments, could be at leisure without running off to the forests and marshes, and could reach longevity without needing to practice Dao-In, releasing what hasn't been forgotten and releasing what hasn't been possessed, then they could experience true tranquility without going to extremes and enjoy all the many beautiful things around them. This is the Dao of the heavens and the earth and the virtue of the sage. Therefore, it's been said: "Tranquility, peacefulness, stillness, indifference, nothingness and non-action - these are the results of the balance of the heavens and the earth and the substance of Dao and virtue." Therefore, it's been said: "The sage rests with them. Resting with them, she is in balance with change. Being in balance with change, she becomes tranquil and peaceful. In balance with change, being tranquil and peaceful, then worries and anxieties don't have the ability to affect her, shocking behavior doesn't have the ability to surprise her, and thus her virtue remains whole and she doesn't lose touch with her spirit." Therefore, it's been said: "During his life the sage proceeds with the heavens. At his death he transforms like all things. In stillness he shares a virtue with Yin. In action he shares a surge with Yang. His actions don't start out to attain blessings, and his actions don't create misfortune. If feelings arise he responds. If approached he reacts. If he has no other choice he'll get involved. He rejects knowledge and precedent, abiding by the patterns of the heavens. Because of that, nothing that comes from the heavens is a calamity, nothing that comes from others saps his energy, nothing people do is contentious, and no ghosts can seek retribution. He seems to float through life and rest in death. He doesn't have anxious thoughts, nor does he try to make schemes about what will happen. His brightness doesn't outshine anything around him, and his confidence isn't based on expectations. When he sleeps he doesn't dream, and he wakes up without concerns. His spirit is pure and unadulterated, and his individuality is uncontainable. Through nothingness, tranquility and peacefulness - only then can there be true merging with the heavens and virtue." Therefore, it's been said: "Sadness and happiness distress virtue. Being pleased or being angry distort Dao. Likes and dislikes forfeit kindness. So, when the heart isn't anxious about happiness, virtue is perfected. When it's unified and doesn't deviate, calmness is perfected. When there's nothing to resist, emptiness is perfected. When there's no need to join in with others, dilution is perfected. When there's nothing to oppose, pureness is perfected." Therefore, it's been said: "If you work yourself to the bone and don't rest, that's abusing your body. Endlessly using up your essence is overworking. Overwork produces exhaustion. The nature of water is to be clear when it's not churned and to be level when nothing moves it. If it's dammed up and not allowed to flow, it also won't be able to be clear. That resembles the virtue of the heavens." Therefore, it's been said: "Maintaining genuine pureness that can't be churned up, centered calmness that can't be altered, dilution that can't promote actions, and moving along with the flow of the heavens - these nurture the spirit's Dao. One who has a Gan sword from Yue keeps it in its sheath and well hidden, not daring to use it lightly, since it's a precious treasure. The essence of the spirit reaches out in all directions and flows everywhere, and there's no place it can't penetrate. It rises to the borders of the heavens above and coils around the earth below, transforming and nurturing all living things. It can't be conceived of as an image, but it can be considered synonymous with the Supreme. The Way of genuine pureness is only to abide by the spirit. Abide by it and refuse to lose it, then you'll unite with your spirit. When this unity has been mastered, then you'll naturally conform with the order of the heavens." The people in the villages have a saying: "Most people place importance on profits. A person of principles places importance on his reputation. A person with high ideals values devotion. The sage treasures his essence." Therefore, pureness can be called that which isn't sullied. Genuineness can be called that which doesn't depart from spirit. One who has the ability to place the most importance in genuine pureness can be called a True Person. \| Zhuangzi Translation \| Glossary/Index A to N \| Glossary/Index P to Z \| ZZ Links \| ZZ Books \| \| Return Home \| Laozi's Dao De Jing \| Your Dao De Jing \| Zhuangzi (Chuang Tzu) \| Links \| Meditation \| Dao (Tao) is Open Forum \| Book List \| Other Stuff \|