In section 1 and 2, Zhuangzi describes the piping of earth and the piping of humans. In this section, Zhuangzi makes the case for believing in the piping of heaven.
The following is the text of Chapter 2 Section 3 from the book "Zhuangzi, Basic Writings" translated by Burton Watson (1925-2017), with some minor changes.Chapter 2, Section 3
Without them I would not exist; without me they would have nothing to take hold of (note 1). This comes close to the matter. But I do not know what makes them the way they are. It would seem as though they have some True Master, and yet I find no trace of him. He can act - that is certain. Yet I cannot see his form. He has identity but no form. (note 2)
The hundred joints, the nine openings, the six organs, all come together and exist here [as my body]. But which part should I feel closest to? I should delight in all parts, you say? But there must be one I ought to favour more. If not, are they all of them mere servants? But if they are all servants, then how can they keep order among themselves? Or do they take turns being lord and servants? It would seem as though there must be some True Lord among them. But whether I succeed in discovering his identity or not, it neither adds to nor detracts from his Truth. (note 3)
Once a person receives this fixed bodily form, he holds on to it, waiting for the end. Sometimes clashing with things, sometimes bending before them, he runs his course like a galloping steed, and nothing can stop him. Is he not pathetic? Sweating and labouring to the end of his days and never seeing his accomplishment, utterly exhausting himself and never knowing where to look for rest - can you help pitying him? I'm not dead yet! he says, but what good is that? His body decays, his mind follows it - can you deny that this is a great sorrow? Human's life has always been a muddle like this. How could I be the only muddled one, and other people not muddled? (note 4)
Notes:
- "I" can only exist because there are "them" or "not I's". "I" and "not I's" necessarily coexist. Therefore, the first part of the sentence says "without them I would not exist". Without me, the external world cannot exist, as far as I am concerned. Therefore the second part of the sentence says "without me they would have nothing to take hold of".
- Zhuangzi states that the True Master (i.e. the piping of heaven) has no form. Therefore, he does not attempt to describe the piping of heaven, but makes the case for believing in its existence.
- Some would say now the brain is the master and all other parts of the body are servants. Zhuangzi probably was not aware of that. However, had Zhuangzi known of this, he might have asked "Is the brain the master or the body the master?". If the brain is the master, then which part of the brain is the true master? If the body is the master then which part of the body is the true master? Zhuangzi's point in this paragraph is still valid.
- This paragraph implies that one should believe in something beyond one's limited self.
See Also
Please find the Chinese text and English translation by James Legge below:
No comments:
Post a Comment