The Huainanzi
Page 44
Is it that the efforts of these men were inadequate? [No,] the natural propensity [of water and grain] made it impossible. Now to advance a project that the natural propensity [of things] makes impossible, rather than to comply with the norms of the Patterns of the Way— this is something that [even] a sage, however spiritlike, could not accomplish. How much more so would this be the case with any contemporary ruler!
Now,
if the load in the cart is heavy and the horses are weak, even Zaofu could not get them to go very far.
If the cart is light and the horses fine, even a middling workman could get it to go fast.
Thus how can even sages, in carrying out affairs, oppose the norms of the Patterns of the Way or go against the constraints of nature, making
the crooked straight
and the bumpy smooth?
[The sage] never fails to use things according to their natural qualities.
Therefore,
if you combine the strength [of many] to lift something, there is nothing in which you cannot succeed.
If you collect the wisdom of many, there is nothing you cannot accomplish.
You can make a deaf person chew sinews [to soften them], but you cannot make him hear.
You can make a mute tend the stables, but you cannot make him talk.
Physical forms [may] have what is incomplete;
abilities may have aspects that are limited.
Thus a particular form belongs in a particular place, and a particular ability addresses a particular task.
If one’s strength surpasses his burden, lifting it will not be heavy;
if one’s ability is appropriate to the task, accomplishing it will not be difficult.
When each matter—small or large, long or short—obtains what is appropriate to it, the world will be as one, and no one will have the means to surpass another. The sage makes use of people’s various capacities; thus no talent is wasted. [9/72/1–10]
9.18
The ruler of men values uprightness and esteems loyalty. When the loyal and the upright are in high positions and affairs are dealt with by cleaving to rectitude, flattering deceivers and wicked villains will have no place to advance. It can be compared to the way [that]
the square and the circular cannot cover each other,
and the crooked and the straight cannot fit inside each other.
That birds and beasts do not gather in the same place is because they belong to different species.
That tigers and deer do not travel together is because their strength is unequal.
Thus when a sage accomplishes his will and ascends the throne, the flattering deceivers and depraved villains who wish to oppose him become like
a sparrow catching sight of a hawk
or a rat encountering a fox.
There certainly will not be much more life for them!
Therefore, the ruler of men in every matter cannot fail to be careful. When those whom he employs are appropriate, then
above, the country will be orderly;
below, it will be harmonious.
The officials will feel close to the ruler;
the masses of the people will submit.
When those employed are not appropriate, then
the country will be in danger;
superior and inferior will disagree;
officials will be resentful;
and the people will be disorderly.
Thus if a matter is dealt with wrongly, to the end of his life the ruler will suffer. In gaining or losing the Way, the power must lie with the ruler. Thus,
if the [line of the] marking cord is straight above,
the board will be straight below.
There is no great affair involved. It is just a matter of following what has been laid out, and it will be so. [9/72/12–18]
Thus,
when the ruler is sincere and upright, honest officials will carry out their duties, and wicked men will go into hiding.
When the ruler is not upright, evil men will achieve their goal, and loyal ones will hide themselves.
Why is it that people do not break open jade and stones but do break open melons and gourds? It is because there is nothing to be gained [by cutting open] jade and stones, so we do not assault them. If the ruler holds fast to rectitude and exercises fairness, it will be [as easy as] using the marking cord and the level [to mark a line] from high to low. [Even] if officials bring in wicked practices, they will [have as little effect as]
eggs thrown against stones
or fire tossed into water.
Thus,
King Ling of Chu43 admired narrow waists, and the people cut down on their food and starved themselves.
King Goujian [of Yue]44 loved bravery, and people all put themselves in danger and vied at risking death.
From this perspective, [he who wields] the handles of power and positional advantage finds it easy to modify habits and change customs.
When Yao was [only] a commoner, he could not transform people through Humaneness even for an area of [only] a li.
When Jie ascended the throne, his commands were carried out, and what he forbade stopped.
From this perspective, it is clear that worthiness is not sufficient to create order, but positional advantage can change customs. The Documents says, “When the One Man [i.e., the ruler] encounters good fortune, the myriad people depend on it.”45 This is what is meant here. [9/72/20–25]
9.19
In the world, many are confused by name and fame, and few investigate the real situation. Therefore
hermits are venerated for their reputations;
roving debaters are noted because of their persuasiveness.
If we look into the reasons why they are venerated and noted, we will find it is due to nothing other than the fact that the ruler does not distinguish clearly between the grounds of benefit and harm and esteems the disputations of great masses of people. A well-governed country is not like this.
Those who discuss policy must be looked into [in accordance with] the law;
those who carry out official matters must be regulated by bureaucrats.
Superiors uphold [official] titles and use them to evaluate actual performance;
officials take care of their duties and carry out their work efficiently.
Words are not permitted to exceed reality;
actions are not permitted to overstep the law.
The numerous officials come together like the spokes of a wheel, with no one daring to usurp the prerogatives of the ruler. If a matter does not lie within the scope of the law but can benefit the state or support its administration, then one must carry out [procedures of] threes and fives to make a covert investigation, in order to discern its outcome [for the ruler].46 [He] must also use [the technique of] listening on all sides to investigate its transformations, not leaning toward one viewpoint or favoring one side. Thus he stands at the center yet is omnipresent, spreading his light to all within the Four Seas, while the numerous officials are impartial and upright, none daring to do anything wicked. The hundred officeholders transmit [the details of] their duties and strive to leave behind a meritorious legacy. When
the ruler is the essence of enlightenment above,
the officials exhort [one another] to work hard below.
The traces of wickedness are [thus] extinguished,
and many successes follow day after day.
This is why brave men will give their utmost to the armed forces.
In a disordered country, it is not thus.
Those who are praised by the multitudes are richly rewarded though devoid of accomplishments.
Those who stick to their duties are punished though free of guilt.
The ruler above is in the dark and does not understand.
Officials form factions and are disloyal.
Persuasive talkers roam about engaging in debates.
People who embellish their actions compete for offices.
&nb
sp; When the ruler above issues a law, [such officials] denounce it according to [their respective factions]. What the law prohibits, they transgress in their wickedness.
Those who are taken to be wise devote themselves to artifice and deceit;
those who are taken to be brave devote themselves to contention and struggle.
High officials usurp authority;
low functionaries seize positional advantage.
Cliques and factions become widespread and toy with their superiors. Although the state seems to [still] exist, people of antiquity would have said, “It has [already] fallen.”
Moreover,
not to regulate official functions,
not to take up shield and armor,
not to cultivate the southern fields,
yet still to enjoy fame as a worthy or a sage—that is not the way to promulgate one’s teachings in a state.
Qiji and Lü’er were the fastest horses in the world, but if [charioteers] had goaded them and they did not go, reined them in and they did not stop, then not even fools would have driven them. Now at the crux of chaos and order,47 there are signs that can be observed, yet none of the rulers of our age can discern them. Their way of governing is obstructed. [9/72/27–9/73/10]
Expediency and positional advantage are the ruler’s carriage.48
Rank and emolument are the officials’ harness and bit.
Thus the ruler
institutes central control of expediency and positional advantage,
wields the handles of rank and emoluments,
surveys carefully the regulation of slowness and speed,
and apportions what is given and taken.
Thus all the world works hard but is not tired. Now the relationship between official and ruler
is not as close as [that] between father and son
or as intimate as that between bones and flesh [i.e., blood relations].
Nevertheless [the official] will use all his strength and even risk his life and will not reject his ruler’s control. Why? It is [the ruler’s] use of positional advantage that makes [the official] behave like this. [9/73/12–14]
9.20
Formerly Yu Rang49 was an official of Viscount Wen of Zhonghang50 when Earl Zhi51 attacked the Zhonghang clan and annexed its territory. Yu Rang turned against his ruler and served as an official for Earl Zhi. Earl Zhi and Viscount Xiang of Zhao52 fought near Jinyang. Earl Zhi was killed, and his country was divided into three. Yu Rang, hoping to get revenge against Viscount Xiang of Zhao, lacquered his body to raise leprous [sores], swallowed ashes to disguise his voice, and pulled out his teeth to change his looks. Can it be that with the heart of one man, he served two masters? In one case he turned against his master and left him, while in another case he sacrificed his life to follow him. Can it be that the positional advantage of following one master and abandoning the other was different? [No,] the kindness and grace with which he was treated was what made it so.
When [the tyrant] Djou ruled the world, he assembled the Lords of the Land. [Everywhere]
people used their feet to arrive
and plied their oars to come through.
No one failed to submit to him. Nevertheless, King Wu, with only three thousand armored warriors, captured him at Muye. Can it be [simply] that the Zhou people were willing to die and the Yin [Shang] were rebellious? [No,] because [King Wu]’s Moral Potency and Rightness were abundant, his commands were carried out.
Now,
when the wind is strong, the waves rise;
when trees flourish, birds gather.
Each engenders qi in the other.
Thus,
if the official does not get what he wants from the ruler,
the ruler also cannot get what he wants from the official.
What transpires between rulers and officials is due to the positional advantage of reciprocal obligations. Thus if the official gives all his efforts and is willing to risk his life for his ruler, the ruler will measure the official’s accomplishments and issue ranks on that basis. Thus,
the ruler cannot reward an official who has no accomplishments;
an official also will not die for a ruler who lacks Moral Potency.
If the ruler’s Moral Potency does not flow down to the people but he still desires to make use of them, it is like beating a wild horse or like not waiting for the rain yet seeking the ripe grain: methods that are surely impossible. [9/73/16–24]
9.21
The Way of the ruler is
to abide in tranquillity and thereby to cultivate the self;
to practice economy and thereby lead those below.
If he is tranquil, those below will not be disturbed.
If he is frugal, the people will not be resentful.
When those below are disturbed, government is disordered.
When the people are resentful, [the ruler’s] Moral Potency is wanting.
When government is disordered, worthies will not offer proposals.
When [the ruler’s] Moral Potency is wanting, brave men will not die for him.
Thus if the ruler
is fond of fierce birds and wild animals,
precious curiosities and exotic things,
is violent and excitable,
does not cherish the people’s strength,
goes riding and hunting at inappropriate times,
then
the responsibilities of the hundred officials will be disordered;
their affairs will be labored, and their resources will be exhausted.
The populace will grow miserable and sorrowful;
their means of livelihood will be neglected.
If the ruler is fond of
high terraces and deep pools,
carved, polished, engraved, and figured [gemstones],
finely embroidered and artfully ornamented [designs],
fine and thick silks and linens,
precious baubles of pearl and jade,
then taxes will be unrestrained, and the people’s strength will be exhausted.
When Yao governed the world, he did not covet the wealth of the people, nor did he rest secure in the position of ruler. Perceiving that the people expended their strength in struggle, [so that]
the strong mistreated the weak, and
the many oppressed the few,
therefore Yao practiced personal economy in his actions and made clear the humaneness of mutual love so as to harmonize and pacify [the people]. Therefore
the thatching [on his house] was not trimmed;
the beams and pillars were not carved.
His state carriage was not decorated;
his floor mats were not hemmed.
His sacrificial broth was not seasoned;
his grain was not hulled.
He made tours of inspection and taught by example;
he labored hard for [the sake of] the world;
[his influence] spread throughout the Five Peaks.
Could it be that the support he received was not sufficient for his enjoyment? He treated the whole world as his altar of grain [i.e., as his state] but did not seek personal gain from it. When he became old and his will grew weary, he abdicated in favor of Shun, as if stepping back to kick off his sandals.53
It follows that an age in decline is not like this. Upon gaining the wealth of the world and the positional advantage of rulership, [the ruler] exhausts the strength of the people just to satisfy the desires of his eyes and ears. His will is preoccupied with
palaces, pavilions, ponds and gardens,
wild animals, [common] bears and brown bears,
amusing himself with fine objects and judging the merits of rarities.
Thus,
the impoverished people do not have even the dregs of grain from the brewery to eat,
yet tigers, wolves, [common] bears and brown bears gorge themselves on fodder and meat.
The people wear short garments of the coarsest cloth that do not even completely co
ver them,
while those in the palaces wear brocade and embroidered gowns.
The ruler is eager to carry out projects that are of no use,
while the people look haggard and worn.
All this makes [the people of] the world disquieted in their natures. [9/73/26– 9/74/10]
9.22
The ruler of men, [by virtue of] his position, is like the sun and moon in their brightness. The people of the world, as one,
strain their eyes to look at him,
strain their ears to hear him,
crane their necks, and stand on tiptoe to gaze at him. For this reason,
unless he is calm and indifferent, he will not be able to shine forth his Moral Potency.
Unless he is still and tranquil, he will not be able to extend [his rule] to distant places.
Unless he is lenient and great [hearted], he will not be able to bind together and cover [the realm].
Unless he is kind and generous, he will not be able to embrace the people.
Unless he is fair and upright, he will not be able to render judgments. [9/74/12–14]
Thus the worthy ruler’s employment of others is like a skillful artisan’s management of wood.
Large pieces are used for boats and barges or pillars and rafters;
small ones are used for tholes and pegs.
Long pieces are used for eaves and rafters;
short pieces for red [-lacquered] brackets and capitals.
Whether small or large, long or short, each has something for which it is appropriate. The compass and the square [shape them] square or round; each has something for which it is suitable. They have different shapes and varying qualities, but there is nothing that does not find its [proper] use. Of all things in the world, none is more poisonous than the xitu plant,54 but an accomplished doctor puts it in his bag and keeps a supply of it, for it is useful in some treatments. Thus, if among the products of the forests and the thickets, there are none that may be ignored, how much more so is this the case with people?
Now [it may be] that someone is not promoted at court and his fame is not celebrated in country songs, not because the person is unsatisfactory, but because the office he holds is not appropriate to his true abilities. When a deer ascends a mountain, a roebuck cannot follow. Yet when [the deer] descends again, [even] a shepherd boy can chase it. Natural talents have long suits and shortcomings. For this reason,