The Huainanzi

by An Liu

  someone with a talent for grand schemes cannot be entrusted with [a task requiring] nimbleness and cunning.

  Someone with petty wisdom cannot be given responsibility for a great project.

  People have abilities;

  material things have shapes.

  For some, taking responsibility for one thing is too burdensome;

  for others, taking responsibility for a hundred things seems light.

  Thus,

  one who can calculate things in minute detail would be lost [dealing with] large numbers on the scale of Heaven and Earth;

  someone who never misses in small calculations would become confused when dealing with grand affairs.

  Likewise,

  a fox cannot be used to attack an ox;

  tigers cannot be used to catch rats.

  People’s talents are such that some wish to

  pacify the nine provinces,

  unite the lands beyond,

  preserve an endangered state,

  or revive an extinguished [royal] line.

  Their will is set on

  straightening the Way and rectifying evil,

  resolving difficulties and ordering the disorderly.

  Yet they are charged with the minutiae of court ceremonies.

  Others are

  adept and clever, petty and backbiting.

  [They] advance through flattery, rely on persuasion,

  follow the vulgar customs of country lanes,

  and defile themselves before the ears and eyes of the masses.

  Yet they are entrusted with authority over the world, at the crux of order and disorder.

  This is like

  using an ax to split a hair

  or a knife to cut down a tree.55

  In each case it is inappropriate. [9/74/16–28]

  The ruler of men uses

  the eyes of the world to see,

  the ears of the world to hear,

  the wisdom of the world to make plans,

  and the strength of the world to contend.

  Thus his orders and commands are able to penetrate to those below, and the true feelings of the ministers are known by [the ruler] above.

  The hundred offices are regulated and efficient;

  the numerous officials work together like spokes [at the hub of a wheel].

  The personal pleasure [of the ruler] does not determine the granting of rewards;

  [his] personal anger does not determine the meting out of punishments.

  Thus,

  his awesome dignity will be established and not be destroyed;

  his comprehensive illumination will shine and not be obscured;

  his laws and commands will be clear and precise and will not be [considered] harsh;

  his ears and eyes will penetrate everywhere and will not be blocked.

  The dispositions of good and bad will be laid out before him daily, and there will be nothing to which he is opposed.

  Thus worthies will use their wisdom to the utmost, and the untalented will use all their strength [to serve him]. His Moral Potency and grace will cover the world impartially; the many officials will work hard to fulfill their duties and will not be indolent.

  The near at hand will find security in [the ruler’s] nature;

  the far-off will respond to his Moral Potency.

  Why is this so? [It is because the ruler] has attained the Way of making use of people and does not rely merely on his own qualities. Thus,

  those who travel with chariots and horses do not wear out their legs but can go more than a thousand li.

  Those who rely on boats and oars need not [know how to] swim but can cross the rivers and seas. [9/75/1–6]

  Now, [of those who have] the feelings of a ruler of men, there is none who does not want to gather unto himself all the wisdom in the world and use to the fullest extent the strength of the masses. Yet making known their intentions to act with exemplary loyalty, the numerous officials rarely escape putting themselves in danger. If someone offers a proposal and it is correct, even if it is from a brushwood gatherer in coarse clothing, it should not be rejected. If someone offers a proposal and it is incorrect, even if it comes from the chief minister or the ruler himself and is extolled in writing in the ancestral hall, it should not necessarily be implemented. When deciding where truth or falsity lies, wealth and poverty, honors or meanness, may not be discussed. When an enlightened ruler listens to his ministers,

  if their proposals are such as can be used, he will not feel ashamed of the [low] rank [of the proposer].

  If their words are such as can be put into action, he will not criticize their rhetorical style.

  A benighted ruler is not like this.

  Even if his favorites and intimates are wicked and dishonest, he will not be capable of seeing it.

  Even if those far away from him and in low positions exert all their strength and show the utmost loyalty, he will not be capable of knowing it.

  Those who speak forthrightly are beaten down by [the ruler’s] own words.

  Those who [loyally] admonish are punished as if guilty of crimes.

  [A ruler who] acts in this way yet still wants to shine his light throughout the world and preserve the myriad districts [of the realm] is like someone who

  blocks his ears and tries to distinguish high from low [tones]

  or who covers his eyes and tries to distinguish between blue and yellow.

  That is a long way from enjoying sharp hearing and keen eyesight! [9/75/8–14]

  9.23

  Law is the standard of measurement for the world, the level and the marking cord of the ruler.

  [He who] proclaims the laws does so to [impose] law on the lawless;

  [he who] sets up rewards does so to reward those who deserve rewards.

  After the laws are set,

  those who obey the laws are rewarded,

  and those who fall short of the marking cord[’s line] are punished.

  For the honorable and noble, the punishments are not decreased,

  and for the lowly and base, the punishments are not increased.

  If someone disobeys the law, even if he is [otherwise] worthy, he must be punished.

  If someone meets the standard, even if he is [otherwise] unworthy, he must be found innocent.

  Thus the Way of the public good will be opened up, and that of private interest will be blocked.

  In ancient times,

  a system of responsible officials was established so as to restrain the people and thus prevent them from doing just as they pleased.

  The position of ruler was set up to control the officials so that they could not carry out [policy] on their own.

  Laws, records, propriety, and Rightness were used to restrain the ruler so that he could not exercise absolute authority.

  When none of the people could blindly follow their own desires, the Way was triumphant.

  When the Way was triumphant, Patterns were apparent.

  Thus government returned to non-action. Non-action does not mean [that the ruler] froze and was inert but that nothing any longer emanated from the ruler personally. [9/75/16–21]

  Now the inch comes from the millet grain; the millet grain comes from physical forms. Physical forms come from shadows; shadows come from the sun. This is the root of standards of measurement.56

  Music comes from the [pentatonic] notes; the notes come from the pitch-pipe tones; and the pitch-pipe tones come from the wind. This is the ancestry of sound.57

  Law comes from Rightness. Rightness comes from what is appropriate for the people. What is appropriate for the people accords with the human heart. This is the sine qua non of government.

  Thus,

  those who penetrate to the root are not confused about the branches.

  Those who see the fundamental are not confused about the details.

  Law is

  not a gift of Heaven,

  not a product of Earth.

  It was devised b
y humankind but conversely is used [by humans] to rectify themselves. Thus,

  what you have in yourself you must not criticize in others;

  what you lack in yourself you must not seek in others;

  what is established for inferiors must not be disregarded by superiors;

  what is prohibited to the people must not be practiced by [the ruler] himself.

  A country that can be said to be lost is not one without a ruler but one without laws.

  To twist58 the law does not mean to have no laws [at all] but, rather, that the laws are not employed. That is equivalent to not having laws. Thus when the ruler first establishes laws, he begins by making himself an example and a standard; thus the laws are implemented in the world. Confucius said,

  “If the ruler himself is upright, even though he does not issue orders, they are carried out;

  if he is not upright, though he issue orders, they are not followed.”59

  Thus when the prohibitions apply to [even the ruler] himself, then his orders will be carried out among the people. [9/75/23–30]

  9.24

  The sage-ruler’s [conduct of] government is like Zaofu’s charioteering.60 He smoothes the ride by controlling the reins and bit and regulates the speed by harmonizing with [the horse’s] lips and breathing. Having the correct standard within his own breast, he exercises control with the whip in his hands.

  Inwardly he draws on what is within his heart;

  externally he accords with the horse’s will.

  Thus he is able

  to advance and retreat in a line as straight as if laid out with a marking cord

  and to turn circles as round as if drawn with a compass.

  He selects a route that will take him far away and still has energy (qi) and strength left over. [He can do this] because he has sincerely mastered the [necessary] technique. Thus,

  [the exercise of] authority and positional advantage is the ruler’s chariot chassis,

  and the high-ranking ministers are the ruler’s team of horses.

  For the body to leave the safety of the chariot chassis and the hands to lose their responsiveness to the team of horses’ intentions and yet still be able to avoid danger is something that has never been accomplished from ancient times to the present.

  Thus if the chariot and the horses are not coordinated, [even the master charioteer] Wang Liang would not be able to choose a route.

  If the ruler and his ministers are not in harmony, even Tang and Yu [i.e., Yao and Shun] would not have the ability to govern.

  If [the ruler] uses the [proper] technique to drive them, even the wisdom of Guan [Zhong]61 and Yan [Ying] would be employed to the fullest.

  If [the ruler] illuminates distinctions to control them, even the wickedness of [men like] [Robber] Zhi62 and [Zhuang] Qiao63 could be stopped. [9/76/1–6]

  If you lean over the railing and peer into the bottom of a well, even if you have superior eyesight, you could not see the reflection of your own eye’s pupil. But if you look at your reflection in a mirror, you can see it in only a one-inch portion of the mirror. Thus an enlightened ruler’s

  eyes and ears are not worn out;

  his essence and spirit are not exhausted.

  When things come into view, he looks at their appearance;

  When events transpire, he responds to their transformations.

  When what is near at hand is not in disorder,

  then what is far away will be ordered.

  Thus,

  he does not use haphazard methods

  but carries out the unalterable Way.

  Thus of his myriad undertakings, none fails to go according to plan. [9/76/8–11]

  Now if the horses are matched to the chassis and the driver’s heart is in harmony with the horses, a charioteer can travel perilous roads and go for long distances, advancing and retreating and turning circles, with nothing failing to accord with his will. [But if] even steeds as fine as Qiji and Lü’er were given to female bondservants to drive, they would revert to their own intractable ways, and the servants could not control them. Thus the ruler does not prize [people] being the way he wants them of their own accord but prizes there being no chance for them to go wrong. Thus it is said,

  “Do not make it possible for people to have desires; then you need not tell them not to seek things.

  Do not make it possible for people to grab things; then you need not tell them not to struggle.”

  In this way, [individual] talents are set aside and the Way of public service will be carried out. Those who have ample [talent] will be restrained by appropriate measures, while those whose [abilities] fall short will be used [for something]. Thus all within the seas can be made as one. [9/76/13–17]

  Now if a ruler ignores [the relationship between] position and duties and listens to undeserved reputations, rejects those who work for the public good, and employs people according to friendship and factions, then those of bizarre talents and frivolous ability will be promoted out of turn, while conscientious officials will be hindered and will not advance. In this way, the customs of the people will fall into disorder throughout the state, and accomplished officials will [have to] struggle at court.

  Thus laws, regulations, standards, and measures are the means by which the ruler controls his subordinates. If he ignores them and does not use them, it is like trying to drive a horse without reins and bit. The numerous officials and the common people [alike] manipulate the ruler instead. Thus,

  with technique, one rules others;

  without technique, one is ruled by them. [9/76/19–21]

  9.25

  If a fish [large enough to] swallow a boat leaps out of the water, it will be overcome by crickets and ants because it has left its dwelling place.

  If an ape or a monkey leaves its tree, it will be caught by a fox or raccoon dog because it is out of [its proper] place.

  If the ruler of men ignores what he should preserve and struggles with his ministers and subordinates about [the conduct of] affairs, then those with official posts will be preoccupied with holding on to their positions, and those charged with official duties will avoid dismissal by following the whims of the ruler. This will cause capable ministers to conceal their wisdom and not put it to use, and so their responsibilities will instead shift back to the ruler. [9/76/22–24]

  Now what makes the wealthy and noble work hard, the adept at management examine things judiciously, and the proud and unruly be respectful is the fact that their positional advantage does not equal that of the ruler. If the ruler does not rely on capable people

  but wants to do everything himself, then his wisdom will be taxed daily, and he will be burdened with responsibilities.

  If the ruler is frequently exhausted by attending to lesser duties, he will not be able to make broadly known [the proper] patterns.

  Proper conduct will deteriorate throughout the state, and he will no longer be able to exert exclusive control.

  His knowledge by itself will be insufficient to govern,

  and his majesty will be insufficient to impose punishments.

  Thus he will lack what it takes to deal with the world.

  If joy and anger form in [the ruler’s] heart

  and desires manifest themselves in his outward appearance,

  those charged with official duties will abandon what is proper and pander to the ruler, while those who hold office will distort the law and follow the prevailing wind.

  Rewards will no longer match accomplishments;

  punishments will no longer correspond to crimes.

  The hearts of superiors and subordinates will part ways;

  ruler and ministers will resent each other.

  Thus, when those who hold the reins [of government] pander to their superiors and commit errors, there will be no way to hold them accountable. When those who commit crimes are not punished, the numerous officials will lapse into turmoil and disorder, and wisdom will not be able to resolve the situation. Baseless slan
der and unwarranted praise will sprout forth, and enlightenment will not be able to clarify the situation. If he does not rectify the root by returning to the natural, then the ruler will be taxed even more, and his ministers will become even less restrained. It would be like skinning an animal yourself instead of letting a master cook do it or [trying to] carve wood for a master carpenter. If a man were to race a horse on foot, even though he tore his tendons [in the effort], he would not catch up, but if he mounted a chariot and took the reins, the horse would be responsive to its bit. Thus if Bo Le selects the steeds and Wang Liang drives them, an enlightened ruler can ride without the trouble of selecting horses or driving and can undertake a journey of a thousand li. He is carried by the capabilities of others as if they were his feathers and wings. [9/76/26–9/77/5]

  Thus the ruler of men practices non-action; he has a basis [for what he does] but is devoid of personal preferences. If he practiced action, slander would arise. If he had personal preferences, flattery would come forth.

  In ancient times,

  Duke Huan of Qi was fond of exotic flavors, so Yi Ya64 boiled his eldest son to entice him.

  The ruler of Yu was fond of treasures, so Jin used jade disks and fine horses to lure him.

  The king of the Hu [tribes] loved music, so Duke Mu of Qin65 used female musicians to seduce him.

  In all these cases,66 because some benefit was presented to them, they fell under the control of others. Thus,

  “what is planted well cannot be uprooted”;67

  what is established by [mere] words has no physical form.

  Now,

  Fire is hot but water extinguishes it.

  Metal is hard but fire melts it.

  Wood is strong but axes cut it;

  water flows but earth blocks it.

  Only what fashions and transforms us cannot be overcome by things.

  Thus,

  not [letting inner] desires emerge is called “barring the door”;

  not letting external depravity enter is called “blocking the gate.”

  If what is inside is locked in

  and what is outside is blocked out,

  what matter would not be properly regulated?

  If what is outside is blocked out

  and what is inside is locked in,