|
1
The Way of Heaven operates (unceasingly), and leaves no
accumulation (of its influence) in any particular place, so that
all things are brought to perfection by it; so does the Way of
the Tîs operate, and all under the sky turn to them (as their
directors); so also does the Way of the Sages operate, and all
within the seas submit to them. Those who clearly understand (the
Way of) Heaven, who are in sympathy with (that of) the sages,
and familiar through the universe and in the four quarters (of
the earth) with the work of the Tîs and the kings, yet act
spontaneously from themselves:--with the appearance of being
ignorant they are yet entirely still.
The stillness of the sages does not belong to them as a
consequence of their skilful ability; all things are not able to
disturb their minds;--it is on this account that they are still.
When water is still, its clearness shows the beard and eyebrows
(of him who looks into it). It is a perfect Level, and the
greatest artificer takes his rule from it. Such is the clearness
of still water, and how much greater is that of the human Spirit!
The still mind of the sage is the mirror of heaven and earth,
the glass of all things.
Vacancy, stillness, placidity, tastelessness, quietude, silence,
and non-action;--this is the Level of heaven and earth, and the
perfection of the Tâo and its characteristics. Therefore the Tîs,
Kings, and Sages found in this their resting-place. Resting here,
they were vacant; from their vacancy came fullness; from their
fullness came the nice distinctions (of things). From their
vacancy came stillness; that stillness was followed by movement;
their movements were successful. From their stillness came their
non-action. Doing-nothing, they devolved the cares of office on
their employés. Doing-nothing was accompanied by the feeling of
satisfaction. Where there is that feeling of satisfaction,
anxieties and troubles find no place; and the years of life are
many.
Vacancy, stillness, placidity, tastelessness, quietude, silence,
and doing-nothing are the root of all things. When this is
understood, we find such a ruler on the throne as Yâo, and such
a minister as Shun. When with this a high position is occupied,
we find the attributes of the Tîs and kings,--the sons of Heaven;
with this in a low position, we find the mysterious sages, the
uncrowned kings, with their ways. With this retiring (from
public life), and enjoying themselves at leisure, we find the
scholars who dwell by the rivers and seas, among the hills and
forests, all submissive to it; with this coming forward to
active life and comforting their age, their merit is great, and
their fame is distinguished;--and all the world becomes united
in one.
2
(Such men) by their stillness become sages and by their
movement, kings. Doing-nothing, they are honoured; in their
plain simplicity, no one in the world can strive with them (for
the palm of) excellence. The clear understanding of the virtue
of Heaven and Earth is what is called 'The Great Root,' and 'The
Great Origin;'--they who have it are in harmony with Heaven, and
so they produce all equable arrangements in the world;--they are
those who are in harmony with men. Being in harmony with men is
called the joy of men; being in harmony with Heaven is called
the joy of Heaven. Kwang-dze said, 'My Master! my Master! He
shall hash and blend all things in mass without being cruel; he
shall dispense his favours to all ages without being benevolent.
He is older than the highest antiquity, and yet is not old. He
overspreads the heavens and sustains the earth; from him is the
carving of all forms without any artful skill! This is what is
called the Joy of Heaven. Hence it is said, "Those who know the
Joy of Heaven during their life, act like Heaven, and at death
undergo transformation like (other) things; in their stillness
they possess the quality of the Yin, and in their movement they
flow abroad as the Yang. Therefore he who knows the joy of
Heaven has no murmuring against Heaven, nor any fault-finding
with men; and suffers no embarrassment from things, nor any
reproof from ghosts. Hence it is said, His movements are those
of Heaven; his stillness is that of Earth; his whole mind is
fixed, and he rules over the world. The spirits of his dead do
not come to scare him; he is not worn out by their souls. His
words proceeding from his vacancy and stillness, yet reach to
heaven and earth, and show a communication with all
things:--this is what is called the joy of Heaven. This joy of
Heaven forms the mind of the sage whereby he nurtures all under
the sky.'"'
3
It was the Way of the Tîs and Kings to regard Heaven and Earth
as their Author, the Tâo and its characteristics as their Lord,
and Doing-nothing as their constant rule. Doing-nothing, they
could use the whole world in their service and might have done
more; acting, they were not sufficient for the service required
of them by the world. Hence the men of old held non-inaction in
honour. When superiors do nothing and their inferiors also do
nothing, inferiors and superiors possess the same virtue; and
when inferiors and superiors possess the same virtue, there are
none to act as ministers. When inferiors act, and their
superiors also act, then superiors and inferiors possess the
same Tâo; and when superiors and inferiors possess the same Tâo,
there is none to preside as Lord. But that the superiors do
nothing and yet thereby use the world in their service, and that
the inferiors, while acting, be employed in the service of the
world, is an unchangeable principle. Therefore the ancient kings
who presided over the world, though their knowledge embraced
(all the operations of) Heaven and Earth, took no thought of
their own about them; though their nice discrimination
appreciated the fine fashioning of all things, they said not a
word about it; though their power comprehended all within the
seas, they did nothing themselves. Heaven produces nothing, yet
all things experience their transformations; Earth effects no
growth, yet all things receive their nurture; the Tîs and Kings
did nothing, yet all the world testified their effective
services. Hence it is said, 'There is nothing more spirit-like
than Heaven; there is nothing richer than Earth; there are none
greater than the Tî s and Kings.' Hence it is said (further),
'The attributes of the Tîs and kings corresponded to those of
Heaven and Earth.' It was thus that they availed themselves of
(the operations of) Heaven and Earth, carried all things on
unceasingly (in their courses), and employed the various classes
of men in their service.
4
Originating belongs to those in the higher position; details (of
work) to those who are in the lower. The compendious decision
belongs to the lord; the minutiae of execution, to his
ministers. The direction of the three hosts and their men with
the five weapons is but a trifling quality; rewards and
penalties with their advantages and sufferings, and the
inflictions of the five punishments are but trivial elements of
instruction; ceremonies, laws, measures, and numbers, with all
the minutiae of jurisprudence, are small matters in government;
the notes of bells and drums, and the display of plumes and
flags are the slightest things in music, and the various grades
of the mourning garments are the most unimportant manifestations
of grief. These five unimportant adjuncts required the operation
of the excited spirit and the employment of the arts of the
mind, to bring them into use. The men of old had them indeed,
but they did not give them the first place.
The ruler precedes, and the minister follows; the father
precedes, and the son follows; the elder brother precedes, and
the younger follows; the senior precedes, and the junior
follows; the male precedes, and the female follows; the husband
precedes, and the wife follows.
This precedence of the more honourable and sequence of the
meaner is seen in the (relative) action of heaven and earth, and
hence the sages took them as their pattern. The more honourable
position of heaven and the lower one of earth are equivalent to
a designation of their spirit-like and intelligent qualities.
The precedence of spring and summer and the sequence of autumn
and winter mark the order of the four seasons. In the
transformations and growth of all things, every bud and feature
has its proper form; and in this we have their gradual maturing
and decay, the constant flow of transformation and change. Thus
since Heaven and Earth, which are most spirit-like, are
distinguished as more honourable and less, and by precedence and
sequence, how much more must we look for this in the ways of
men! In the ancestral temple it is to kinship that honour is
given; in court, to rank; in the neighbourhoods and districts,
to age; in the conduct of affairs, to wisdom; such is the order
in those great ways. If we speak of the course (to be pursued in
them), and do not observe their order, we violate their course.
If we speak of the course, and do not observe it, why do we
apply that name to it?
5
Therefore the ancients who clearly understood the great Tâo
first sought to apprehend what was meant by Heaven, and the Tâo
and its characteristics came next. When this was apprehended,
then came Benevolence and Righteousness. When these were
apprehended, then came the Distinction of duties and the
observance of them. This accomplished, there came objects and
their names. After objects and their names, came the employment
of men according to their qualities: on this there followed the
examination of the men and of their work. This led to the
approval or disapproval of them, which again was succeeded by
the apportioning of rewards and penalties. After this the stupid
and the intelligent understood what was required of them, and
the honourable and the mean occupied their several positions.
The good and the able, and those inferior to them, sincerely did
their best. Their ability was distributed; the duties implied in
their official names were fulfilled. In this way did they serve
their superiors, nourish their inferiors, regulate things, and
cultivate their persons. They did not call their knowledge and
schemes into requisition; they were required to fall back upon
(the method of) Heaven:--this was what is called the Perfection
of the Rule of Great Peace. Hence it is said in the Book, 'There
are objects and there are their names.' Objects and their names
the ancients had; but they did not put them in the foremost
place.
When the ancients spoke of the Great Tâo, it was only after four
other steps that they gave a place to 'Objects and their Names,'
and after eight steps that they gave a place to 'Rewards and
Penalties.' If they had all at once spoken of 'Objects and their
Names,' they would have shown an ignorance of what is the Root
(of government); if they had all at once spoken of 'Rewards and
Penalties,' they would have shown an ignorance of the first
steps of it. Those whose words are thus an inversion of the
(proper) course, or in opposition to it, are (only fit to be)
ruled by others;-how can they rule others? To speak all at once
of 'Objects and their Names,' and of 'Rewards and Penalties,'
only shows that the speaker knows the instruments of government,
but does not know the method of it, is fit to be used as an
instrument in the world, but not fit to use others as his
instruments:--he is what we call a mere sophist, a man of one
small idea.
Ceremonies, laws, numbers, measures, with all the minutiae of
jurisprudence, the ancients had; but it is by these that
inferiors serve their superiors; it is not by them that those
superiors nourish the world.
6
Anciently, Shun asked Yâo, saying, 'In what way does your
Majesty by the Grace of Heaven' exercise your mind?' The reply
was, 'I simply show no arrogance towards the helpless; I do not
neglect the poor people; I grieve for those who die; I love
their infant children; and I compassionate their widows.' Shun
rejoined, 'Admirable, as far as it goes; but it is not what is
Great.' How then,' asked Yâo, 'do you think I should do?' Shun
replied, 'When (a sovereign) possesses the virtue of Heaven,
then when he shows himself in action, it is in stillness. The
sun and moon (simply) shine, and the four seasons pursue their
courses. So it is with the regular phenomena of day and night,
and with the movement of the clouds by which the rain is
distributed.' Yâo said, 'Then I have only been persistently
troubling myself! What you wish is to be in harmony with Heaven,
while I wish to be in harmony with men.' Now (the Way of) Heaven
and Earth was much thought of of old, and Hwang-Tî, Yâo, and
Shun united in admiring it. Hence the kings of the world of old
did nothing, but tried to imitate that Way.
7
Confucius went to the west to deposit (some) writings in the
library of Kâu, when Dze-lû counselled him, saying, 'I have
heard that the officer in charge of this Käng Repository of Kâu
was one Lâo Tan, who has given up his office, and is living in
his own house. As you, Master, wish to deposit these writings
here, why not go to him, and obtain his help (to accomplish your
object).' Confucius said, 'Good;' and he went and saw Lâo Tan,
who refused his assistance. On this he proceeded to give an
abstract of the Twelve Classics to bring the other over to his
views. Lâo Tan, however, interrupted him while he was speaking,
and said, 'This is too vague; let me hear the substance of them
in brief'. Confucius said, 'The substance of them is occupied
with Benevolence and Righteousness.' The other said, 'Let me ask
whether you consider Benevolence and Righteousness to constitute
the nature of man?' 'I do,' was the answer. 'If the superior man
be not benevolent, he will not fulfil his character; if he be
not righteous, he might as well not have been born. Benevolence
and Righteousness are truly the nature of man.' Lâo Tan
continued, 'Let me ask you what you mean by Benevolence and
Righteousness.' Confucius said, 'To be in one's inmost heart in
kindly sympathy with all things; to love all men; and to allow
no selfish thoughts;--this is the nature of Benevolence and
Righteousness.' Lâo Tan exclaimed, 'Ah! you almost show your
inferiority by such words! "To love all men!" is not that vague
and extravagant? "To be seeking to allow no selfish
thoughts!"--that is selfishness! If you, Master, wish men not to
be without their (proper) shepherding, think of Heaven and
Earth, which certainly pursue their invariable course; think of
the sun and moon, which surely maintain their brightness; think
of the stars in the zodiac, which preserve their order and
courses; think of birds and beasts, which do not fail to collect
together in their flocks and herds; and think of the trees,
which do not fail to stand up (in their places). Do you, Master,
imitate this way and carry it into practice; hurry on, following
this course, and you will reach your end. Why must you further
be vehement in putting forward your Benevolence and
Righteousness, as if you were beating a drum, and seeking a
fugitive son, (only making him run away the more)? Ah! Master,
you are introducing disorder into the nature of man!'
8
Shih-khäng Khî, having an interview with Lâo-dze, asked him,
saying, 'I heard, Master, that you were a sage, and I came here,
wishing to see you, without grudging the length of the journey.
During the stages of the hundred days, the soles of my feet
became quite callous, but I did not dare to stop and rest. Now I
perceive that you are not a sage. Because there was some rice
left about the holes of the rats, you sent away your younger
sister, which was unkind; when your food, whether raw or cooked,
remains before you not all consumed, you keep on hoarding it up
to any extent.' Lâo-dze looked indifferent, and gave him no
answer.
Next day Khî again saw Lao-dze, and said, 'Yesterday I taunted
you; but to-day I have gone back to a better mood of mind. What
is the cause (of the change)?' Lâo-dze replied, 'I consider that
I have freed myself from the trammels of claiming to be artfully
knowing, spirit-like, and sage. Yesterday if you had called me
an ox, you might have done so; or if you had called me a horse,
you might have done so. If there be a reality (corresponding to
men's ideas), and men give it a name, which another will not
receive, he will in the sequel suffer the more. My manner was
what I constantly observe;--I did not put it on for the
occasion.'
Shih-khäng Khî sidled away out of Lâo's shadow; then he retraced
his steps, advanced forward, and asked how he should cultivate
himself. The reply was, 'Your demeanour is repelling; you stare
with your eyes; your forehead is broad and yet tapering; you
bark and growl with your mouth; your appearance is severe and
pretentious; you are like a horse held by its tether, you would
move, but are restrained, and (if let go) would start off like
an arrow from a bow; you examine all the minutiae of a thing;
your wisdom is artful, and yet you try to look at ease. All
these are to be considered proofs of your want of sincerity. If
on the borders one were to be found with them, he would be named
a Thief.'
9
The Master said, 'The Tâo does not exhaust itself in what is
greatest, nor is it ever absent from what is least; and
therefore it is to be found complete and diffused in all things.
How wide is its universal comprehension! How deep is its
unfathomableness! The embodiment of its attributes in
benevolence and righteousness is but a small result of its
spirit-like (working); but it is only the perfect man who can
determine this. The perfect man has (the charge of) the
world;--is not the charge great? and yet it is not sufficient to
embarrass him. He wields the handle of power over the whole
world, and yet it is nothing to him. His discrimination detects
everything false, and no consideration of gain moves him. He
penetrates to the truth of things, and can guard that which is
fundamental. So it is that heaven and earth are external to him,
and he views all things with indifference, and his spirit is
never straitened by them. He has comprehended the Tho, and is in
harmony with its characteristics; he pushes back benevolence and
righteousness (into their proper place), and deals with
ceremonies and music as (simply) guests:--yes, the mind of the
perfect man determines all things aright.'
10
What the world thinks the most valuable exhibition of the Tâo is
to be found in books. But books are only a collection of words.
Words have what is valuable in them;--what is valuable in words
is the ideas they convey. But those ideas are a sequence of
something else;--and what that something else is cannot be
conveyed by words. When the world, because of the value which it
attaches to words, commits them to books, that for which it so
values them may not deserve to be valued;--because that which it
values is not what is really valuable.
Thus it is that what we look at and can see is (only) the
outward form and colour, and what we listen to and can hear is
(only) names and sounds. Alas! that men of the world should
think that form and colour, name and sound, should be sufficient
to give them the real nature of the Tâo. The form and colour,
the name and sound, are certainly not sufficient to convey its
real nature; and so it is that 'the wise do not speak and those
who do speak are not wise.' How should the world know that real
nature?
Duke Hwan, seated above in his hall, was (once) reading a book,
and the wheelwright Phien was making a wheel below it. Laying
aside his hammer and chisel, Phien went up the steps, and said,
'I venture to ask your Grace what words you are reading?' The
duke said, 'The words of the sages.' 'Are those sages alive?'
Phien continued.
'They are dead,' was the reply. 'Then,' said the other, 'what
you, my Ruler, are reading are only the dregs and sediments of
those old men.' The duke said, 'How should you, a wheelwright,
have anything to say about the book which I am reading? If you
can explain yourself, very well; if you cannot, you shall die!'
The wheelwright said, 'Your servant will look at the thing from
the point of view of his own art. In making a wheel, if I
proceed gently, that is pleasant enough, but the workmanship is
not strong; if I proceed violently, that is toilsome and the
joinings do not fit. If the movements of my hand are neither
(too) gentle nor (too) violent, the idea in my mind is realised.
But I cannot tell (how to do this) by word of mouth; there is a
knack in it. I cannot teach the knack to my son, nor can my son
learn it from me. Thus it is that I am in my seventieth year,
and am (still) making wheels in my old age. But these ancients,
and what it was not possible for them to Convey, are dead and
gone:--so then what you, my Ruler, are reading is but their
dregs and sediments!' |
