Introduction and Notes for a Complete Translation of the Chuang Tzu

Victor H. Mair, "Introduction and Notes for a Complete Translation of the Chuan~ Tzu"
Chapter 6
1. Great Ancestral Teacher (51). The irony of this title, which actually refers to the Way,
is that many of the tales in this chapter feature a pseudo-Confucius who speaks like a
would-be Taoist sage.
2. from his throat (52). Another reminder of the :.ffinities between the Taoist sages and
the ancient Indian holy men. Yogic breath control and 2sanas (postures) were common to
both traditions, as we shall see later in more detail (chapter 15, note 3). Even today,
introductory yoga instructors tell us to breathe from our heels, although this is a gross
simplification of what really goes on in m a (yogic breath control).
3. forgetful (52). "Forgettingt' is an important word in the Chuan~ Tzu that became a
technical term in later Taoism, especially for those schools that emphasized meditation. It
signifies the emptying of the mind that brings utter calm and peace.
4. knew his limits (52). Here follows a paragraph that is clearly out of place:
Therefore the sage, in his conduct of war, might forfeit his state, but would
not lose the hearts of his people. His benefits might extend for ten thousand
generations, but it would not be for love of man. Therefore, he who delights in
linking up with things is not a sage. He who is partial is not humane. He who is
negligent of the seasons is not worthy. He who cannot perceive the linkage between
benefit and harm is not a gentleman. He who loses himself through pursuit of fame is
not a nobleman. He who destroys himself through untruthfulness is not a freeman.
Men such as Hu Puhsieh, Wu Kuang, Poyi, Shuch'i, Master Chi, Hsii Yii, Chi T'o,
and Shent'u Ti were all servants of freemen. They strove to delight others, but did
nothing to delight themselves.
All of these individuals were unbending moralists who were executed or ended up
committing suicide or went mad. The characterization of these men as "servants of freemen"
might more literally be rendered as "servants of servants." But they are also "freemenw in
the sense that they are not slaves, i.e., chattel of another person.
5. what to say (53). Here follows a grossly inappropriate legalist intrusion:
He took punishments as the main body, etiquette as the wings, knowledge as
timeliness, and virtue as acceptance. Because he took punishments as the main body,
he was lenient in his killing. Because he took etiquette as the wings, he was able to
effectuate his policies in the world. Because he took knowledge as timeliness, he
handled affairs only when compelled to do so. Because he took virtue as acceptance,
it means that he climbed to the tops of hills together with those who had to go by
foot, and people truly thought that he had to walk with effort.
6. "onen (53). Recognition of the unity of heaven and man.