The Book of Chuang Tzu (Penguin) Page 11

  Yun Chiang replied, ‘Heaven, you have honoured me with this Virtue, taught me through Mystery; my whole life I sought it, now I have it.’ He bowed his head twice and got up. He said farewell and left.

  Ordinary people are happy when someone agrees with them and distressed when others disagree with them. This happiness and distress comes from the desire to be marked apart from the common crowd, a desire set within their hearts. But if they have set their hearts upon distinguishing themselves from the rest, how does this draw them out beyond the rest? Better to go with everyone and be at peace rather than struggle, for, regardless of how clever you are, the others have more skills. However, when people want to rule a country on someone’s behalf, they do so by following the ways of the kings of the Three Dynasties, but they do not see the evil which comes with such methods. The country is at the mercy of their fortune, but this usually ends in destruction! Only perhaps one in ten thousand men can save the country by this; the chances are less than one in ten thousand, so they ruin the country. It is very distressing that those in power do not understand the risks of using such people!

  The one who has a great country owns a great thing.

  Having such a great thing, he should not be treated as if he were just anyone.

  Being himself something and yet not just a humble something,

  he should consider all others as just things.

  If he really, truly clearly comprehends

  that treating other things as just something,

  he is not himself just a humble something,

  he will not just be content with ruling all things under Heaven.

  He will go out and come in through the whole cosmos,

  ranging wide across all lands,

  solitary in going, solitary in returning.

  He is the sole possessor,

  and as sole possessor he is the most perfect of all.

  The great man in what he teaches is like the shadow that follows a body, the echo that follows a sound. Presented with a question, he replies, confronting the questioner with such a depth of understanding, as if the whole of the cosmos was poured out. He lives in silence; he acts no-where, guides those who are rushing hither and thither in their search and journeys through that which has no origin. His movements leave no trace as he goes in and out. He is as the sun, beyond time. To describe him, you talk about his unity with the great All. The great All has no self. Having no self, he does not see himself having belongings! The one who wants possessions is the nobleman of old, while the one who has nothing is the real companion of Heaven and Earth.

  Most things are mundane but useful.

  The people are lowly but have to be relied upon.

  Affairs are secretive but need to be fulfilled.

  Laws are crude but necessary.

  Righteousness is distant but is needed within.

  Benevolence is intimate but needs to be made universal.

  Rituals are restricted but need to be extended.

  Virtue is central but needs to be raised higher.

  The Tao is perpetually One but needs to be modified.

  Heaven is spiritual but also practical.

  So the sages contemplate Heaven but do not assist it.

  They are concerned to perfect their Virtue but do not allow it to encumber them.

  They set forth according to the Tao but do not make plans.

  They work with benevolence but put no reliance upon it.

  They draw extensively upon righteousness but do not try to build it up.

  They observe the rituals but do not set great store by them.

  They do what they have to and never shirk their responsibilities.

  They try to make their laws applicable but do not believe them effective.

  They value the people and do not take them for granted.

  They make use of things and do not dismiss them lightly.

  True, things are worthless but they must be used.

  Those who do not see Heaven clearly will not be pure in Virtue.

  Those who fail to follow the Tao cannot follow any other path.

  What a disaster for those who cannot follow the Tao!

  What is this Tao?

  There is the Tao of Heaven;

  there is the Tao of humanity.

  Non-action brings respect: this is Heaven’s Tao.

  To be active is the Tao of humanity.

  It is Heaven’s Tao that is the ruler;

  the Tao of humanity is the servant.

  The Tao of Heaven and the Tao of humanity are poles apart.

  Do not fail to reflect upon this.

  CHAPTER 12

  Heaven and Earth

  Heaven and Earth are vast,

  and their diversity comes from one source.

  Although there are ten thousand forms of life,

  they are one in their order.

  Human beings are multitudinous,

  but they are governed by one ruler.

  The ruler is rooted in Virtue and perfected by Heaven.

  It is said that long ago

  the rulers of everything below Heaven

  ruled through actionless action,

  through Heavenly Virtue and nothing else.

  If we look at words in the light of the Tao, then the title ‘Ruler of the World’ makes sense. If we look at the distinctions between rulers and others in the light of the Tao, then the separation of rulers and ministers is relevant and clear. If we look at their abilities in the same light of the Tao, then we see that the officials are in the right places. Look at anything in the light of the Tao and you will see that the response of all life is fulfilling. Pervading all Heaven and Earth there is Virtue; stirring all life is the Tao. The ruling classes govern those below them: this is hierarchy. Where ability is trained, this is called skill. Such skill is absorbed into administration and administration is righteousness. Righteousness is of Virtue; Virtue is of the Tao; the Tao is of Heaven. It is said that in olden times those who ruled everything under Heaven wanted nothing and the world was fulfilled; they practised non-action and the whole of life was transformed; they were immensely deep in their stillness and the many families of the world were calm. The Records say, ‘Remain true to the One and all manner of tasks will be completed. Be without emotion and the very ghosts and spirits will submit.’

  The great Master said, ‘The Tao supports and sustains all life, so immense, so immense is its vastness! The nobleman should most definitely not have it on his heart.

  ‘The action of non-action is called Heaven.

  The words of non-action are called Virtue.

  To love all humanity and to bring success to them is called benevolence.

  To unite that which is not united is called greatness.

  To go beyond barriers and boundaries is called open-handedness.

  To have a vast multitude of diverse things is called wealth.

  To have and to hold Virtue is called guidance.

  To grow in maturity in Virtue is called stability

  To be aligned with the Tao is called completion.

  To refuse to allow anything external which distracts you is called perfection.

  ‘The nobleman who clearly perceives these ten things will be also magnanimous in his ventures and his actions will benefit all life.

  ‘Such a man will leave the gold in the mountain

  and the pearls to lie in the deep.

  He does not view money and goods as true profit,

  nor is he attracted by fame and fortune,

  nor by enjoyment of long life,

  nor sadness at an early death;

  he does not value wealth as a blessing,

  nor is he ashamed by poverty.

  He will not lust for the wealth of a generation to have as his own;

  he has no wish to rule the whole world as his private domain.

  His honour is clarity of understanding that all life are part of one treasury

  and that death and birth are united.�
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  The Sage Master said,

  ‘The Tao, how deep and quiet it lies;

  how pure is its clarity!

  Without it neither gold nor stone would resonate.

  The gold and stones have sounds within them

  but if they are not struck, then no sound comes forth.

  All the multitudinous creatures have dimensions beyond calculation!

  ‘The man of regal Virtue moves without complexity and is ashamed to be found concerned with the affairs of state. His knowledge is firmly rooted in the origin of self, and encompasses even the spirits. His Virtue embraces widely. His heart goes out to what is beyond him. Were there no Tao, then his body would have no life, and without Virtue, his body has no brightness. One who preserves his body and lives out his full life, who establishes Virtue and clarifies the Tao, is he not imbued with regal Virtue? He suddenly surges forth, wide and unlimited. He moves unexpectedly and all life comes after him! This is what is meant by the man of regal Virtue.

  ‘He can see in darkest darkness,

  hears where there is no sound.

  In the midst of darkest darkness,

  he alone sees clearly;

  in the midst of no sound,

  he alone hears the harmony.

  Where depth plunges into depth,

  he can discern things;

  in world upon world of the spirits

  he can discern the core of all.

  So in his dealings with the multitude of beings

  he can fulfil all their wants from perfect nothingness.

  Always in pursuit

  he returns for the night’s rest.

  Great and small, long and short, distant and near.’

  The Yellow Emperor was travelling to the north of Red Water, ascending to the summit of Kun Lun and looking out southwards. Returning home he lost his dark pearl. He commissioned Knowledge to look for it, but Knowledge was unable to trace it. He commissioned Li Chu to look for it, but he could not trace it. He commissioned Heated Debate to look for it, but he also could not trace it. Finally he commissioned Pointless to look for it and he traced it. The Yellow Emperor said, ‘How strange! How is it that only Pointless could trace it?’

  Yao’s teacher was Hsu Yu; Hsu Yu’s teacher was Yeh Chueh; Yeh Chueh’s teacher was Wang Ni; Wang Ni’s teacher was Pi I. Yao asked Hsu Yu, ‘Could Yeh Chueh be counted the equal of Heaven? I could then ask Wang Ni to request that he take over from me.’

  Hsu Yu said, ‘Take care, for this could put everything under Heaven at risk! Yeh Chueh is sharp, clear-thinking, quick-witted and alert. By nature he is superior to others, but he can exploit what Heaven gives him. He would try to prevent flaws, but he does not understand where they spring from. Make him the equal of Heaven? Beware, for he would rely upon others rather than on Heaven, caring for his own self first and having little regard to the lives of others. He would pursue knowledge, and his actions would be like swift fire. He would be in bondage to his own ideas, in thrall to them, constantly looking all around to see how things are going. He would be at the mercy of demands, changing as they change and having no dependability at all. How could he be the equal of Heaven? There are small clans with common ancestors, and he could be the father of one such small branch, but not the father of the fathers of all the extended family. His rule would bring disaster, both to the ministers facing north and the ruler facing south.’

  Yao was touring the sights of Hua. The guards of Hua said, ‘Oh, a sage! Let me pray to the sage. Long life to the sage!’

  Yao said, ‘Never!’

  ‘May the sage be wealthy!’

  ‘Never!’

  ‘May the sage have many sons!’

  ‘Never!’

  ‘Long life, wealth and many sons are what most people want,’ said the guard. ‘Why do you not want them?’

  ’Many sons bring many anxieties, wealth brings many troubles, long life brings many problems. These three things do not enhance Virtue. I dismiss them.’

  The guard said, ‘When I first saw you I thought you were a sage. Now I can see you are just a nobleman. Heaven gives life to all the multitudinous peoples and gives them their place. Many sons will have diverse assignments given to them, so there is nothing to fear! If you share your wealth with others, there is no trouble!

  ‘The sage finds his place as a quail settles,

  or as a fledgling is fed

  and as a bird flying leaves no mark of its passage.

  If the whole world has the Tao,

  he is part of that well-being.

  When the whole world has lost the Tao,

  he develops Virtue and avoids involvement.

  After a thousand years, wearied by the world,

  he departs and rises to be with the immortals,

  soaring up upon the white clouds,

  arriving at the Supreme One’s abode.

  The three troubles you quote never affect him;

  they do not touch his body;

  Such a man suffers no shame!’

  The guard then left. Yao pursued him, saying, ‘I would just like to ask if …’

  ‘Get lost!’ said the guard.

  When Yao ruled all under Heaven, Po Cheng Tzu Kao was made a governor. Yao passed the throne to Shun, then Shun passed it to Yu. At this point Po Cheng Tzu Kao resigned his commission and began farming. Yu went to see him and found him ploughing. Rushing up to him and bowing in deference, he halted and said, ‘When Yao ruled the world, you, Sir, were made a governor. Yao gave way to Shun and Shun gave way to me and then you, Sir, resigned your commission and began farming. Dare I ask the reason why?’

  Tzu Kao said, ‘When Yao ruled the world, people worked, although he gave no rewards; the people were in awe of him, although he gave out no punishments. Now, you use both rewards and punishments but the people are without benevolence. Virtue will now decay and punishments will prevail. The chaos of the age to come has its origin here and now. So, Sir, why don’t you leave? Do not disturb my work!’

  He pushed on with his farming and did not look around.

  At the great Origin there was nothing, nothing, no name.

  The One arose from it; there was One without form.

  In taking different forms, it brought life, and became known as Virtue.

  Before any shape was given, their roles were assigned,

  varied and diverse but all linked to one another.

  This was their lot.

  The forces worked on and things were created,

  they grew and took distinct shapes, and these were called ‘bodies’.

  The bodies contained spirits,

  each distinct and mortal.

  This is what we call the innate nature.

  Train this innate nature and it will return to Virtue;

  Virtue at its best is identical with the Origin.

  Being of the One is to be ultimately formless, and this formlessness is vast.

  This is like the opening and shutting of a bird’s beak,

  where the opening and shutting is like Heaven and Earth united.

  This unity is chaotic and disorderly;

  it looks stupid or foolish.

  This is known as Mysterious Virtue,

  being, without knowing it, part of the great Submission.

  Confucius said to Lao Tzu, ‘Some people try to grasp the Tao through argument. They try to make what is impossible seem possible. They try to make what is not seem as if it is. Like debaters, they make pointless distinctions and then claim they are actually significant – as real as this roof! Can such people as this be called sages?’

  ‘Such people are the workers kept in bondage,’ replied Lao Tzu, ‘wearing out their bodies and bringing anxiety to their hearts. Like the dog who is tied to a leash because he catches vermin, or the monkey which is brought down from the mountains because it is skilful. Chiu,50 I’m telling you, telling you something you have not heard of and cannot discuss. Those who have heads and feet but no heart and no ears are numerous.
Those who have their bodies but who value that which is without body or form, are virtually unheard of! Life stops and starts, is born and dies, grows and declines, and there is nothing which can be done about this. People think the ruler of all this is humanity. Forget that, forget Heaven and be known as one of those who forget self. The person who forgets self can be known as the one who enters Heaven.’

  Chiang Lu Mien travelled to visit Chi Che and said, ‘The ruler of Lu asked me, saying, “Teach me.” I refused, but he kept hold of me and I had to say something. I am not sure I chose the right path but I will tell you what I said. I said to the ruler of Lu, “You must be courteous and disciplined. Note and promote those who are public-spirited and loyal; note and oppose those who are selfish and subservient. If you do this, who could possibly wish to be against you?” ’

  Chi Che nearly choked with laughter and said, ‘Your words, dear Sir, regarding the Virtue of Emperors and kings, are like the praying mantis waving his arms around in a fury, trying to stop a carriage – pretty pointless. If he followed your advice, he would end up building taller towers in which to store his increasing number of valuables, and the people would just follow his example.’

  Chiang Lu Mien was taken aback and said in amazement, ‘I am astonished at your words, Master, but I would dearly like to hear what you have to say on this issue.’

  Chi Che said, ‘If a great sage ruled the world, he would free the hearts of his people, make his teachings accessible and change people’s behaviour. He would erase all falsehood and betrayal from their hearts and enable them to act as their own consciences dictate.

  It would arise from their very innate natures, yet they would not realize this. If he proceeded like this, why should such a person look up to Yao or Shun for guidance as to how to rule the people, or even bother to despise their methods? He simply wants all to be united in Virtue and in the tranquillity of the heart.’

  Tzu Kung travelled south to Chu and as he returned through Chin, he was journeying along the side of the river Han. He saw a lone old man working on his land. The man had prepared the ground and had drawn water from the well and was carrying a jar of water to pour on the earth. Huffing and puffing, he was using up much of his strength and yet had little to show for it. Tzu Kung said, ‘There are machines which can water a hundred fields in one day, for very little effort but with much to show for it. Wouldn’t you like to have one, Master?’