The perfect person has no self, the spiritual...

The perfect person has no self, the spiritual person has no achievement, the sage has no name.
至人无己，神人无功，圣人无名。

Background

Yao wanted to abdicate his throne to Xu You, saying: "The sun and moon have risen, but the torch is still burning - isn't it difficult to compete with their brightness? The timely rain has fallen, but irrigation continues - isn't it laborious to add moisture? With you established, the world is well-governed, yet I still occupy the throne. I see my own inadequacy and offer you the empire." Xu You replied: "You govern the world, and it is already well-governed. If I were to replace you, would I be doing it for the name? Name is but the guest of reality - would I be the guest? The wren builds its nest in the deep forest, using only one branch; the mole drinks from the river, taking only a bellyful. Return home, my lord! I have no use for the empire. Even if the cook doesn't prepare the meal, the priest doesn't leap over the wine vessels and chopping board to do his work." Through this dialogue, Zhuangzi presents the supreme ideal of transcending worldly values.

Interpretation

"The perfect man" refers to one who has reached the highest realm, "having no self" means breaking through self-attachment and transcending individual limitations; "the spiritual man" refers to one with extremely high spiritual attainment, "having no achievement" means following nature without deliberately pursuing accomplishments; "the sage" refers to one with perfect morality, "having no name" means transcending reputation and not seeking worldly fame. These three represent different levels of personal cultivation, all pointing toward Zhuangzi's supreme realm of "free and easy wandering" - absolute spiritual freedom, transcending all external constraints and value judgments.

Historical & Cultural Background

Historical Context

During the Warring States period, the Hundred Schools of Thought contended, with various states competing for supremacy and utilitarianism prevailing. Zhuangzi lived in Mengdi of Song State, witnessing the social turmoil of his time and people fighting for fame and profit. Against this historical background, Zhuangzi proposed philosophical thoughts that transcended worldly values, criticizing the Confucian emphasis on benevolence, righteousness, propriety, and wisdom, as well as the Mohist utilitarianism, advocating for returning to natural nature and pursuing absolute spiritual freedom. This thought represented a profound reflection upon and transcendence of the social reality of the Warring States period.

Cultural Significance

This statement initiated the tradition of "free and easy wandering" in Chinese philosophical history, forming a sharp contrast with the Confucian "entering the world" spirit and providing an important spiritual dimension for Chinese culture. It shaped the Chinese intellectual philosophy of "when successful, benefiting the world; when poor, cultivating oneself," becoming the theoretical source of reclusive culture. In literature and art, it gave birth to pastoral poetry and landscape painting schools that pursued natural harmony, profoundly influencing the spiritual world of the East Asian cultural sphere.

Multi-Dimensional Analysis

Philosophical Analysis

From an ontological perspective, it embodies the cosmic view of "the Dao unifies all," where the individual unites with the Dao, hence "no self." From an epistemological perspective, it advocates "observing with the Dao," transcending subject-object duality, hence "no achievement." From an axiological perspective, it negates the worldly value system and establishes nature as the standard of value, hence "no name." From the perspective of cultivation theory, through methods like "sitting in oblivion" and "fasting of the mind," one reaches the spiritual realm of "heaven and earth are born together with me, and the ten thousand things are one with me." These three constitute a progressive sequence of personal cultivation in Zhuangzi's philosophy.

Modern Application

In modern society, this statement provides important spiritual adjustment functions: facing the overflow of utilitarianism, it reminds people to maintain spiritual independence and freedom; facing consumerist alienation, it advocates for a return to authentic living attitudes; facing the anxiety of success studies, it provides a transcendent spiritual realm. In mental health fields, its concept of "no self" helps break through self-attachment and reduce psychological distress; in environmental protection, its concept of "no achievement" advocates following nature and opposing anthropocentrism; in artistic creation, its concept of "no name" encourages pure artistic pursuit beyond utilitarian considerations.

Origin Story

According to legend, when Zhuangzi was fishing by the Pu River, the King of Chu sent envoys to invite him to be prime minister. Zhuangzi held his fishing rod without looking back and asked the envoys: "The state of Chu has a divine turtle that has been dead for three thousand years. The king wrapped it in brocade and placed it in the temple. Would this turtle prefer to leave its bones for honor after death, or to live wagging its tail in muddy water?" The envoys replied: "It would prefer to live wagging its tail in muddy water." Zhuangzi said: "Then go away, I too prefer to wag my tail in muddy water." This story vividly embodies the spiritual realm of "the perfect man has no self; the spiritual man has no achievement; the sage has no name."

Historical Impact

This statement initiated the "reclusive tradition" in Chinese intellectual history, influencing scholars like Tao Yuanming, Li Bai, and Su Shi through the generations. During the Wei-Jin period, the Seven Sages of the Bamboo Grove developed it into the metaphysical thought of "transcending fame and following nature." In the Tang-Song periods, it became the spiritual support for scholar-officials' philosophy of "when successful, benefiting the world; when poor, cultivating oneself." During the Ming-Qing transition, Wang Yangming integrated it into the Neo-Confucian system, proposing the philosophical proposition of "the mind's substance is neither good nor evil." This thought became an important spiritual adjustment mechanism in Chinese culture.

Practical Guidance

1. Break self-attachment: Through meditation observe the arising and passing of thoughts, recognizing the illusory nature of "self" 2. Reduce utilitarianism: Focus on the intrinsic value of the process itself rather than outcome evaluation when doing things 3. Be indifferent to fame and fortune: Establish internal value standards and reduce dependence on external recognition 4. Follow nature: Observe natural laws and reduce human intervention and forced control 5. Simplify life: Reduce unnecessary desires and material pursuits 6. Artistic cultivation: Cultivate spiritual realms beyond utilitarianism through artistic experience 7. Nature contact: Regularly connect with nature to experience the feeling of "heaven and earth are one with me" 8. Mind meditation: Practice Zhuangzi's method of "sitting in oblivion" to gradually let go of self-attachment