by An Liu
Duke Wen of Jin87 was attentive to details but did not initiate [great matters].
Duke Wen obtained what he wanted within his private quarters but failed beyond the borders.
Duke Huan failed within his private quarters but obtained what he wanted at court. [10/89/1–2]
10.74
Water flows downward, becoming wide and great.
The ruler puts himself below his minister, becoming comprehensive and brilliant.
If the ruler does not contend with his ministers for achievement, the Way of governing will prevail.
Guan Yiwu and Baili Xi88 were the ones who properly aligned and brought to completion their various achievements; Duke Huan of Qi and Duke Mu of Qin89 [merely] accepted them and assented to them. [10/89/4–5]
10.75
On a bright day you might confuse east for west, but if you are confused, you have only to see the sun to realize your mistake.
Marquis Wu of Wey90 said to his officials, “You young fellows should not call me old and treat me like a dotard. If I make mistakes, you must point them out to me.” Actually, if Marquis Wu had not shown in this way that he was not a dotard, he would in fact have been in his dotage. Thus he grew old but was not ignored. He comprehended the principles by which [states] are preserved or lost. [10/89/7–10]
10.76
People do not possess the ability to create, but they possess the ability to act.
They possess the ability to act, but they do not possess the ability to perfect.
What people do is perfected by Heaven.
Even if people do good deeds all their lives, if not for Heaven, they would not succeed.
Even if people do evil deeds all their lives, if not for Heaven, they would not fail.
Thus,
goodness or evil is our own doing;
bad or good fortune is not our own doing.
Thus the Superior Man complies with what lies within him; that is all he can do. [10/89/12–14]
10.77
Nature is what is received from Heaven;91
destiny is what depends on the times.92
If you possess talent but do not encounter the right era for it, that is Heaven’s doing.
What made Grand Duke [Wang] strong?
What made [Prince] Bi Gan a criminal?
They both complied with their natures and acted on their intentions. One was harmed, one was benefited.
For seeking something there is a Way,
but attaining it is a matter of destiny.93
Thus, the Superior Man
can do good but cannot make certain that he will encounter good fortune;
cannot bear to do evil but cannot make certain that he will avoid misfortune.94 [10/89/14–16]
10.78
The ruler is the trunk and roots;
his officials are the branches and leaves.
A [tree’s] trunk and roots that are not beautiful
but whose branches and leaves are luxuriant—such a thing has never been heard of.95 [10/89/18]
10.79
In an age that has the Way, a man is given to the state.
In an age that does not have the Way, the state is given to a man.
When Yao ruled the world as king, his anxiety did not abate. When he conferred [his rulership] on Shun, his anxiety disappeared. Anxiously he watched over it; joyfully he gave it to a worthy. To the end he did not consider the benefit [of rulership] to be his private possession. [10/89/20–21]
10.80
The myriad things all have some use. Nothing is so small that it is useless.
If you view things from the perspective of their uselessness, precious jades are [no different from] manure. [10/89/23]
10.81
Human feelings [are such that]
when encountering harm, people struggle to obtain [only] the smallest portion;
when encountering benefit, they struggle to obtain the largest portion.
Thus,
when the flavor is the same and one craves a bigger piece of meat, it is certainly because one savors it.
when the teacher is the same and one [student] surpasses the group, it is certainly because he finds joy in the teacher.
Who has ever heard of someone setting an outstanding example in something that he neither savored nor enjoyed? [10/89/25–26]
10.82
When the time is right, the Superior Man advances and obtains [it] by means of Rightness. What good luck does he possess?
When the time is not right, he withdraws and yields [it] by means of Rightness. What bad luck does he possess?
Thus when Bo Yi starved [himself] to death at the foot of Mount Shou[yang], it was without personal regrets;
he abandoned what he considered worthless
and gained what he considered valuable. [10/89/28–29]
10.83
The sprouts of good fortune are flossy and fine,
and the birth of bad fortune is tiny and trifling.
Since the beginnings of good and bad fortune are tiny as a sprout, people overlook them. Only sages see their beginnings and know their ends.
Thus a chronicle says,
“The wine of Lu was weak and Handan was surrounded;
the lamb broth was not poured, and the state of Song was endangered.”96 [10/90/1–2]
10.84
An enlightened ruler’s rewards and punishments
are not employed on his own behalf;
they are employed for the state.
If someone suited the ruler personally but was of no benefit to the state, the ruler would not confer a reward on him.
If someone defied the ruler personally but was helpful to the state, he would not impose a punishment on him.97
Thus King Zhuang of Chu said to Gong Yong,98 “Those who have Potency receive rank and emoluments from me. Those who have achievements receive fields and residences from me. Of these two, you do not have even one. I have nothing to give you.” It can be said that he did not go beyond his principles. He rejected Gong Yong and [also] avoided encouraging him. [10/90/4–7]
10.85
The governing of Zhou was supreme.
The governing of Shang was good.
The governing of Xia was effective.
Effective governing is not necessarily good.
Good governing is not necessarily supreme.
People who have attained the utmost do not envy [participating in governing] that is effective nor are they ashamed to [take part in governing] that is good. They hold steadfastly to their Moral Potency as they tread the Way, and superior and subordinate rejoice in each other without knowing the reason why. [10/90/9–10]
10.86
Those who possessed states were numerous, but Duke Huan of Qi and Duke Wen of Jin are uniquely renowned. On Mount Tai there are seventy royal altars, but the Three Kings are uniquely [known for having followed] the Way.
The ruler does not seek things from his ministers,
and the ministers do not borrow things from their ruler.
The ruler cultivates what is near and extends [his influence] to what is far, so that later ages proclaim his greatness. Without encroaching on his neighbors, he achieves a glorious reputation, so that no one compares with him.
Thus someone might behave with Xiao Ji’s99 perfect propriety but still not be able to challenge his reputation, for certainly no one can attain what he embraced in himself. [10/90/12–14]
10.87
One whose Rightness includes a sense of appropriateness is called a Superior Man.
One whose appropriateness abandons a sense of Rightness is called a petty man.
Penetrating wisdom achieves [its goals] without exertion;
the next best kind exerts itself without becoming worn out;
the lowest kind becomes worn out without exerting itself.
Men of antiquity tasted [the food offered in sacrifice] but did not covet it.
Men of today covet [the sacrificial food] but do not care about i
ts taste. [10/90/16–17]
10.88
When singing improves on the score, it is because the score itself is not sufficiently beautiful. [Instruments of] metal, stone, string, and bamboo bolster and accompany the music, but that still does not suffice to reach the utmost [excellence].
When people are able to revere the Way and practice Rightness, happiness and anger [are things they can] take or leave; their desires are like grass following the wind. [10/90/17–19]
10.89
In the season for picking mulberry leaves, raising silkworms’ cocoons, and plowing and planting, the Duke of Shao100 opened the jails and released the prisoners. Thus the common people all were able to resume their occupations and return to their work.
King Wen declined [a grant of] a thousand li of land, but requested instead that [Tyrant Djou] should eliminate the punishment of the roasting beam.101
Thus in carrying out their duties, sages do not lose the moment in advancing and withdrawing. This is like the saying, “In the summer you wear hemp; when you mount a chariot you hold the strap.” [10/90/21–23]
10.90
Laozi studied under Shang Rong. He got a look at Shang Rong’s tongue and understood preserving the soft.102
Liezi studied under Huzi. He saw the shadow of his walking stick and understood the principle of following behind.
Thus sages do not go ahead of things, and so they constantly control them. Things of this sort are analogous to a stack of firewood. The last [logs] are laid on top.103 [10/90/25–26]
10.91
People
love by means of Rightness,
gather together by means of cliques,
and grow strong by gathering together.
For this reason,
when Moral Potency is applied broadly, then might is effective distantly.
When Rightness is applied parsimoniously, then what is controlled militarily will be small. [10/90/28–29]
10.92
The Wu bell destroyed itself with its sound.
The wax lamp melted itself with its brightness.
The markings of tigers and leopards attract archers.
The agility of monkeys and apes invites pursuit.104
Thus,
Zilu died because of his bravery.
Chang Hong105 was captured because of his cleverness.
He could use his cleverness to be clever, but he could not use his cleverness to not be clever.
Thus,
If you traverse a pass, you cannot tread [as straight as] a marking cord.
If you come out of a forest, you cannot follow a straight path.106
When traveling at night, your vision becomes obscured, and you lead with your hands.107
Sometimes situations arise in which clarity [of vision] is not of much use.108 If a person can connect to Dark Obscurity to enter into Brilliant Brightness, that is someone with whom you can discuss the ultimate. [10/90/32–10/91/3]
10.93
To build its nest, a magpie [must] know from which way the wind arises.
To build its burrow, an otter [must] know the height of the water.
The “Bright Day” knows when it will be clear;
The “Shady Accord” knows when it will be rainy.109
But if because of this you were to say that human knowledge is inferior to that of birds and beasts, it would not be true. Thus a person who has
mastered one skill
or investigated one text
can explain one corner [of a subject] but cannot give a comprehensive response. [10/91/5–6]
10.94
Ning Qi beat time on a cow’s horn and sang, and Duke Huan raised him up with a great grant of land. Yong Menzi used crying to gain an audience with Lord Meng Chang.110 His tears flowed down so that they soaked his hat strings. Singing and crying are things that anyone can do.
You make a sound;
it enters someone’s ears;
it moves his heart—
it is something that reaches the essence.
Thus you might emulate the models of Tang [Yao] and Yu [Shun], but you will not achieve their communion with the hearts of others. [10/91/8–10]
10.95
Duke Jian of Qi111 was murdered because of his weakness;
Ziyang112 was put to death because of his fearlessness.
Both were unable to attain their Way.
Thus if you sing without following the notes, the high and low notes will all be the same.
Outside the marking cord [line]
or inside the marking cord [line],
in either case it is not straight. [10/91/12–13]
10.96
[The tyrant] Djou made ivory chopsticks, and Jizi lamented.
Lu used figurines in their burials, and Confucius sighed.113
They saw the beginning and knew the end.114
Thus
water comes out of the mountains and flows into the sea.
Grain grows in the fields and is stored in storehouses.
Sages see where things begin and know where they will end up.115 [10/91/15–16]
10.97
When waters are muddy, fish gasp for air [near the surface].116
When laws are harsh, the people rebel.117
When city walls are precipitous, they invariably crumble.
When riverbanks are steep, they invariably collapse.
Thus
Shang Yang established laws and was dismembered.
Wu Qi instituted mutilating punishments and was torn apart by chariots. [10/91/18–19]
10.98
Governing a country is like tuning a se.
If the thick strings are tightened too much,
the thin ones will break.
Thus if you yank the reins and whip [your horses] many times, you are not a thousand-li driver. [10/91/21–22]
10.99
The sound that has sound
cannot go farther than a hundred li.
The sound that has no sound
extends throughout the Four Seas.
For this reason,
when emoluments exceed merit, there is harm;
when reputation exceeds reality, there is deception.
If feelings and actions are in accord and reputation is secondary to them, the arrival of ill or good fortune will not be without reason. [10/91/22–23]
10.100
If you personally have bad dreams, you have not yet mastered proper conduct.
If a state witnesses unlucky omens, it has not yet mastered good government.
For this reason,
if at first you are rewarded with the carriage and cap [of office], you will not get anything out of it if you have no merit.
If later you are punished with the executioner’s ax, you will not suffer from it if you have no guilt.
If you are in the habit of cultivating what is proper, you will not depart from the Way. [10/91/23–25]
10.101
The Superior Man does not say,
“Small [acts of] goodness are not important enough to do” and therefore sets them
aside. Small [acts of] goodness accumulate to become great goodness.
[He also does not say],
“Small [acts of] misconduct do not do any harm” and therefore does them. Small
[acts of] misconduct accumulate to become great misconduct.
For the same reason,
a pile of feathers can sink a boat;
lots of light things can break an axle.
Thus the Superior Man observes prohibitions [even] regarding minutiae. [10/92/1–2]
10.102
A single pleasing act is not sufficient to constitute goodness. Accumulate pleasing acts and they become Moral Potency.
A single hateful act is not sufficient to constitute wrong. Accumulate hateful acts and they will become evil.
Thus
the [reputation for] goodness of the Three Dynasties [Xia, Shang, and Zhou] [reflects] the accumulated praise of a thous
and years;
the [reputation for] evil of Jie and Djou [reflects] the accumulated condemnation of a thousand years. [10/92/2–4]
10.103
Heaven has four seasons;
people have four functions.
What is meant by the four functions?
For seeing and giving shape to things, nothing is clearer than the eyes.
For hearing and refining things, nothing is keener than the ears.
For holding and shutting up something, nothing is firmer than the mouth.
For containing and concealing something, nothing is deeper than the heart.
When
the eyes see the form,
the ears hear the sound,
the mouth expresses the sincerity,
and the heart communicates the essence,
the transformation of the ten thousand things will reach their limit. [10/92/6–8]
10.104
When a territory is enlarged by means of Moral Potency, the ruler will be respected for his Moral Potency. This is best.
When a territory is enlarged by means of Rightness, the ruler will be respected for his Rightness. This is next best.
When a territory is enlarged by means of might, the ruler will be respected for his might. This is inferior.
Thus
a pure ruler is a [true] king;
a ruler of mixed qualities is a hegemon.
A state that has neither will perish.118 [10/92/10–11]
10.105
[In the time of] the “two ancients,”119 a phoenix came to the palace.
During the Three Dynasties, it came to the gate.
In the Zhou,120 it came to the meadow.
As Potency became coarser, the phoenix kept itself more distant;
As Potency becomes more refined, the phoenix will approach more closely.121 [10/92/13–14]