第12章 天地

Overall Paraphrase

Though heaven and earth are vast and boundless, their nurturing transformation of all things is equitable and impartial 🌏; though the myriad things are numerous and complex, their inner order returns to unity; though the people are many, what governs them is the ruler.

The ruler takes De (the innate nature obtained from the Dao) as his root, and is accomplished through Tian (the natural). Thus it is said, the ancient rulers governed the world through nothing more than wuwei (non-interference, following nature)—merely upholding the heavenly virtue. Viewing name and rank through the lens of the Dao (the origin and principle of the universe), all rulers under heaven find their proper place; viewing duties through the Dao, the distinction between ruler and minister becomes clear; viewing abilities through the Dao, all officials under heaven fulfill their functions; viewing broadly through the Dao, the responses of all things are complete. Therefore, what pervades heaven and earth is De; what moves through all things is the Dao; what governs human affairs above is shi (affairs); what specializes in skill is ji (technique). Technique belongs to affairs, affairs belong to righteousness, righteousness belongs to De, De belongs to the Dao, and the Dao belongs to Heaven.

Thus it is said: The ancient rulers who nurtured the world had no greed themselves, and the world was naturally prosperous; they did nothing, and all things naturally transformed; they were deeply silent, and the people were naturally at peace. The ancient Records say: "Through communion with the One (the Dao), all things are naturally accomplished; without deliberate seeking, even ghosts and spirits submit."

The Master said: "The Dao covers and supports all things—vast and expansive indeed! The noble person must purge his selfish mind. Acting in accordance with nature is called Tian; speaking in accordance with nature is called De; loving others and benefiting things is called ren (benevolence); unifying different things is called greatness; acting without seeking distinction is called breadth; accommodating the differences of all things is called wealth. Thus, holding firm to De is called the guiding principle; De achieving accomplishment is called foundation; following the Dao is called completeness; not letting external things defeat one's will is called perfection. When the noble person understands these ten aspects, he can embrace all things, his mind vast and overflowing, moving together with all things. If one achieves this, it is like hiding gold in the mountains and pearls in the deep abyss—not coveting wealth, not drawing near to honor and riches; not delighting in longevity, not grieving over early death; not glorying in prominence, not ashamed by poverty. Not claiming the world's benefits as one's own, not considering oneself great for ruling all under heaven. Glory inevitably exposes one. All things are one body; life and death are ultimately no different."

The Master said: "The Dao, when at rest, is deep and silent; when in motion, it is clear and pure. Gold and stone cannot emit sound without the stirring of the Dao. Gold and stone inherently possess the capacity for sound, but without being struck, they do not sound. Who among all things can fathom the profundity of the Dao! Those who possess kingly De (the perfect virtue united with the Dao) act with simplicity, consider skill in mere affairs shameful, stand rooted in the fundamental while their wisdom penetrates the spirit-like, and so their De is vast. Their mind manifests outwardly because external things respond to it. Thus, the body cannot grow without the Dao, and life cannot be manifested without De. To preserve the body, exhaust life, establish virtue, and illuminate the great Dao—is this not the person of kingly De! Vast and expansive indeed! He appears suddenly, moves vigorously, and all things follow him! Such is the person of kingly De. He sees things in darkness and hears sounds in silence. In the midst of obscurity, he alone perceives light; in the midst of silence, he alone perceives harmony. Therefore, though deep beyond depth, he can penetrate all things; though spirit-like beyond spirit, he can perceive the subtlest. Thus, in his interaction with all things, though utterly empty, he satisfies the needs of all; moving with the times, he settles the destinations of all things."

The Yellow Emperor roamed north of the Red Water, ascended Kunlun Mountain, and gazed southward. On his return, he lost his dark pearl (a metaphor for the Dao). He sent Zhi (symbolizing wisdom) to find it, but it could not be found; he sent Li Zhu (symbolizing keen sight) to find it, but it could not be found; he sent Chigou (symbolizing eloquence) to find it, but it could not be found either. So he sent Xiangwang (symbolizing carefree formlessness), and Xiangwang found it. The Yellow Emperor said: "How strange! That Xiangwang could find it?"

Yao's teacher was Xu You, Xu You's teacher was Nie Que, Nie Que's teacher was Wang Ni, and Wang Ni's teacher was Bei Yi. Yao asked Xu You: "Can Nie Que be entrusted with the throne (to rule as heaven governs)? I wish to invite him through Wang Ni." Xu You said: "Dangerous! The world is about to be jeopardized! Nie Que's character is intelligent and astute, quick in response, with innate talents surpassing others, yet he would impose human affairs upon the mandate of heaven. He understands how to prohibit errors but does not know where errors arise. Let him rule? He will rely on human cunning and abandon the natural. He will make himself the root and distinguish himself from all things, honor cleverness and rush about like fire, be driven by trivial matters, be bound by external things, look in all directions to cope with everything, cater to every need, and change with all things without ever having a constant nature. How could he be worthy to rule! Even so, he has lineage and tradition, and can serve as a leader of the masses, but he is insufficient to be the leader of leaders. Governance is the source of chaos, the misfortune of ministers, and the bane of rulers."

When Yao was inspecting the Hua region, a border guard of Hua said: "Ah, a sage! Allow me to offer blessings to the sage—may the sage enjoy long life." Yao said: "Not needed." The guard said: "May the sage be prosperous." Yao said: "Not needed." The guard said: "May the sage have many sons." Yao said: "Not needed." The guard said: "Longevity, prosperity, and many sons—these are what everyone desires. You alone do not want them. Why?" Yao said: "Many sons bring many anxieties; much wealth brings much trouble; long life brings much humiliation. None of these three aid the cultivation of virtue, so I decline."

The guard said: "At first I thought you were a sage; now I see you are merely a noble person. Heaven gives birth to all people and inevitably assigns to each their proper role. If one has many sons, let each fulfill his role—what anxiety is there? If one has much wealth, share it with others—what trouble is there? The true sage dwells anywhere like a quail, eats what comes like a fledgling, and leaves no trace like a flying bird. When the world is well-ordered, he flourishes together with all things; when the world is chaotic, he cultivates virtue and dwells in seclusion. After a thousand years, weary of the world, he departs and ascends to the immortal realm, riding white clouds and reaching the abode of the Divine. The three misfortunes do not touch him, and his body is forever free from harm—what humiliation could there be?" Having spoken, the guard left. Yao followed and said: "May I ask..." The guard said: "Go back!"

When Yao governed the world, Bo Cheng Zigao was established as a feudal lord. Yao passed the throne to Shun, and Shun passed it to Yu, whereupon Bo Cheng Zigao resigned his lordship and went to farm. Yu went to see him, and found him plowing in the fields. Yu hastened to stand downwind and asked: "In former times, when Yao governed the world, you were established as a feudal lord. Yao passed it to Shun, Shun passed it to me, yet you resigned your lordship to farm. May I ask the reason?"

Zigao said: "In former times, when Yao governed the world, he did not use rewards, yet the people were naturally diligent; he did not use punishments, yet the people were naturally reverent. Now you use rewards and punishments, yet the people no longer know benevolence—virtue has declined from this point, punishments have been established from this point, and the chaos of later ages will begin from here! Why do you not leave? Do not delay my farming!" He devoted himself wholly to plowing, never looking back.

Tai Chu (the primordial state of the universe) had "nothing"—no being, no name. Yi (the One, the Dao) arose from nothing; there was "the One" but as yet no form. All things received it and grew, which is called De; before form, there were already distinctions, yet undivided and seamless, which is called ming (destiny); in the flow there was stillness that produced things, and things generated with inherent order, which is called xing (form); the form preserving spirit, each with its own principles, is called xing (nature). Cultivating nature and returning to De—when De reaches its utmost, it becomes identical with Tai Chu. Identical with Tai Chu means emptiness, and emptiness allows the容纳 of vastness. Singing in harmony with all things. Harmony means unity with heaven and earth. This unity is undifferentiated, as if foolish and dim—this is called xuan De (profound virtue), identical with great conformity.

The Master asked Lao Dan: "Some people study the Dao, yet seem to imitate one another, calling the inadmissible admissible and the wrong right. Dialecticians have such sayings: 'Separating the hard and the white is as clear as if suspended in the sky.' Can such people be called sages?"

Lao Dan said: "These are merely the skills of petty clerks and artisans—wearying their bodies and troubling their minds. The adept hunting dog is restrained; the agile ape is captured from the mountains. Kong Qiu, let me tell you what you are unable to hear and unable to speak: Among those with heads and feet but without hearts and ears, there are many; those who are both physical and simultaneously present with the formless Dao are rare indeed. The movement and stillness, life and death, rise and fall of all things are not governed by themselves. Governance lies with people. Forget external things, forget heaven—this is called forgetting oneself (relinquishing attachment to the self). One who forgets the self has truly entered heaven."

Jiangli Mian met Ji Che and said: "The ruler of Lu said to me: 'Please instruct me.' I could not decline. I have already spoken to him, but I do not know whether I was right. Let me tell you what I said. I said to the ruler of Lu: 'One must be respectful and frugal, select upright and loyal people without partiality—who among the people would dare not to be harmonious!'"

Ji Che laughed gently and said: "As for words like yours, with respect to the virtue of emperors and kings, they are like a mantis furiously raising its arms to block a carriage wheel—surely it cannot succeed! Moreover, if one does thus, one places oneself in a perilous position—like piling things on a high terrace, many will rush to that place seeking favor."

Jiangli Mian was startled and said: "I am bewildered by your words! Even so, I hope you will explain the general meaning." Ji Che said: "The great sage governs the world, stirring people's hearts so that transformation is naturally achieved and customs are altered, eliminating each person's thieving mind and developing their independent aspirations. It is as if nature itself does this, and the people do not know why it happens. If this is so, why exalt the methods of Yao and Shun for teaching the people and stand beneath them? Wanting to unite with De, the heart naturally finds peace!"

Zi Gong traveled south to the state of Chu, and on his return to Jin, he passed by the southern bank of the Han River and saw an old man tending his vegetable plots. The man had dug a tunnel into the well and came out carrying a clay jar to water the plants—expending great effort with little result. Zi Gong said: "There is a machine that can irrigate a hundred plots in a single day, requiring little effort with great effect. Would you not care to use it, sir?" The old man looked up and said: "How is it done?" Zi Gong said: "Fashion a mechanism from wood, heavy at the back and light at the front, lifting water like drawing it out, as quickly as boiling water overflows. Its name is a well-sweep." The old man's face changed, and he smiled: "I have heard my teacher say: Those who have machines inevitably have mechanically cunning affairs; those who have mechanically cunning affairs inevitably have a machine mind (a calculating, contriving heart). When a machine mind is stored in the breast, the pure and pristine nature is no longer complete. When the pure and pristine nature is incomplete, the spirit is no longer settled. To one whose spirit is unsettled, the Dao brings no support. It is not that I do not know of it—I am ashamed to do it."

Zi Gong hung his head in shame, wordless. After a moment, the old man asked: "What is your calling?" Zi Gong said: "I am a disciple of Kong Qiu." The old man said: "Are you not the one who is broadly learned and wishes to emulate the sages, speaking grandly to surpass others, strumming your zither and singing mournful songs, peddling your reputation before the whole world? You should forget your spirit and discard your form, and then perhaps approach the Dao! You cannot even govern yourself—how have you leisure to govern the world? Go away, and do not delay my affairs."

Zi Gong's face turned pale, his mind unsettled, and he traveled thirty li before regaining composure. His disciples asked: "Who was that man, and why did your countenance turn pale after seeing him, unable to recover all day?" Zi Gong said: "At first I thought there was only one man in the world (meaning Confucius) and did not know there were others like him. I have heard the Master say: Act according to principle, use little effort, and achieve great effect—this is the way of the sage. Now I know this is not so. One who holds fast to the Dao has complete virtue; one with complete virtue has a sound body; one with a sound body has an abundant spirit. Spiritual abundance—this is the way of the sage. Such people entrust their lives to journey with the common multitude, yet do not know where they are going—how pure and untouched their completeness! Advantage, achievement, cunning, and contrivance cannot invade their hearts. Such people do not go where their aspirations do not lead, and they do not do what their hearts do not choose. Even if the entire world praises them in accord with their will, they remain aloof and unconcerned; even if the world condemns them contrary to their will, they remain unmoved and unaffected. Neither the world's approval nor its condemnation can add to or diminish anything in them. Such is the person of complete De (integrity unimpaired). I am merely a man of the wind and waves (one whose mind is easily stirred by externals)."

Zi Gong returned to Lu and told this to Confucius. Confucius said: "That man cultivates the arts of the Hundun clan (the way of inner mastery rather than outward control). He knows only the one, but not the two—he governs only his inner self, not external things. The kind who is radiant in purity, returning to simplicity, embodying true nature, embracing spirit, and roaming at ease among the worldly—of course you would be startled! Moreover, the arts of the Hundun clan—how could you or I possibly recognize them!"

Chun Mang roamed eastward to the edge of the great sea, and by the eastern shore he encountered Yuan Feng. Yuan Feng asked: "Where are you going?" Chun Mang said: "I am going to the sea." Yuan Feng asked: "For what purpose?" Chun Mang said: "This sea—when water pours into it, it never fills; when one scoops from it, it never empties. I wish to roam there." Yuan Feng said: "Does the Master not care for the people? I wish to hear what is meant by sagely governance (the governance of a sage)." Chun Mang said: "Sagely governance? Officials administer in accordance with the times, select talents without omitting the capable, discern the truth of affairs and then act, all words and deeds springing from nature, and the world is naturally transformed. With a wave of the hand or a glance of the eye, all four quarters of the people gather to him—this is sagely governance."

Yuan Feng said: "I wish to hear about the virtuous person." Chun Mang said: "The virtuous person is without deliberation in stillness and without scheming in action—his mind contains no discrimination between right and wrong, good and evil. When benefits are shared within the four seas, he rejoices; when all are enriched together, he is at ease. He appears worried like an infant who has lost his mother, and dazed like one who has lost his way. He has wealth in abundance without knowing where it comes from, and ample food and drink without knowing whence they issue—such is the appearance of the virtuous person."

Yuan Feng said: "I wish to hear about the spirit person (one united with the Dao)." Chun Mang said: "The supreme spirit person rides upon light, and with the body perishes together—this is called illuminating emptiness. Exhausting one's nature and fulfilling one's destiny, heaven and earth share our joy while all affairs dissolve, and all things return to their true root—this is called merging with the trackless void."

Men Wugui and Chi Zhang Manqi were observing the troops of King Wu. Chi Zhang Manqi said: "This is not as good as Lord Yu (Shun)! Such calamity is on them for this reason." Men Wugui said: "Was the peace under heaven the result of Lord Yu's governance, or did he govern only after the world fell into chaos?" Chi Zhang Manqi said: "Peace under heaven is what people desire—why must we rely on Lord Yu for that! When Lord Yu governed the world, it was like treating a sore after it has ulcerated, wearing a wig after going bald, or seeking medicine after falling ill. A filial son administering medicine to ease his ailing father's illness, his countenance gaunt with worry—the sage is ashamed of such. In the age of utmost virtue, worthies are not honored, the able are not employed; the ruler is like a high branch that does nothing; and the people are as free as wild deer. The people are upright without knowing this is righteousness, love one another without knowing this is benevolence, are honest without knowing this is loyalty, keep faith without knowing this is trustfulness, and act kindly spontaneously without considering it a favor. Thus their actions leave no trace, and their deeds leave no record."

A filial son does not flatter his parents, nor does a loyal minister fawn upon his sovereign—this is the height of virtue for ministers and sons. If a son deems whatever his parents say to be right and whatever they do to be good, the world calls him an unworthy son; if a minister deems whatever his sovereign says to be right and whatever he does to be good, the world calls him an unworthy minister. Yet does not the world realize this is what inevitably happens? What the world deems right, people follow and deem right; what the world deems good, they follow and deem good—yet they are not called sycophants. Are the vulgar then more dear than parents, or more revered than sovereigns? If someone calls them a flatterer to their face, they fly into a rage; if someone calls them a sycophant, their countenance changes drastically. Yet all their lives they flatter and fawn, using artful words and hollow phrases to win over the crowd, never knowing that their conduct is nothing but posturing—adorning themselves with gaudy dress and affected expressions to please the world—yet they do not consider themselves sycophants. They mingle with the vulgar, share the same judgments of right and wrong, yet do not consider themselves mediocre—such is the extreme of folly. Those who know they are foolish are not the most foolish; those who know they are deluded are not the most deluded. The most deluded never awaken in a lifetime; the most foolish never understand in a lifetime.

When three people walk together and one is deluded, the destination can still be reached, for the deluded are few; when two are deluded, they labor in vain and never arrive, for the deluded hold the majority. Now all under heaven are deluded—though I have a direction, I cannot reach it. Is this not lamentable! The grand music of the elegant hymns does not enter the ears of common villagers; hearing rustic ditties like Zhe Yang and Huang Fu, they burst into guffaws. Thus lofty words cannot find rest in the hearts of the multitude; the highest truth does not spread, for vulgar speech prevails. With two earthen bells confounding the direction, one can never reach the journey's end. Now all under heaven are deluded—though I have a direction, how could I attain it! Knowing one cannot reach it yet still forcing oneself onward—this is yet another layer of delusion! Therefore it is better to let it go and not pursue it further. If one does not pursue it, who will share in your sorrow? An ugly person, giving birth to a child in the dead of night, rushes to fetch a lamp to look upon it, trembling lest the child resemble its parent's ugliness.

A hundred-year-old tree, hewn and fashioned into a sacrificial vessel, painted with blue and yellow patterns, while the discarded remnants are cast into a ditch. Compare the vessel to the broken wood in the ditch—though there is a difference in beauty and ugliness, they are the same in having lost their original nature. Robber Zhi and Zeng Shen, Shi Qiu—though they differ in whether their deeds accord with righteousness, they are the same in having lost their original nature. There are five ways of losing one's nature: first, the five colors confound the eyes, causing sight to dim; second, the five notes confound the ears, causing hearing to dull; third, the five odors assail the nose, clogging the passages and harming the brow; fourth, the five tastes stain the mouth, numbing the tongue and palate; fifth, the fluctuations of desire and aversion perturb the spirit, causing the nature to waver and drift. These five are all injuries to life. Yet Yang Zhu and Mozi pride themselves on having attained something—this is not what I call attainment. Can those who attain yet fall into distress be said to have attained? Then the caged pigeon may also be said to have attained. Moreover, when the heart is stuffed with sounds, colors, desires, and aversions, it is like being piled with brushwood and barriers; when the exterior is bound by ceremonial caps, robes, tablets, and belts, it is like being wrapped in layer upon layer of ropes. With the heart clogged by brushwood barriers within and bound by layers of restraints without, still calling it attainment—then the criminal bound in fetters, or the tiger and leopard caged in a pen, may also be said to have attained!