by An Liu
Therefore the Laozi says:
“The Way is empty,
yet when you use it, you need not refill it.”30 [12/107/6–14]
12.9
Hui Ang31 had an audience with King Kang of Song.32 Stamping his feet and clearing his throat impatiently, King Kang replied hastily: “I am persuaded by courage and strength. I am not persuaded by Humaneness and Rightness. What could you possibly have to teach me?”
Hui Ang replied: “I possess a Way that goes to this point. It can cause people, however courageous, never to penetrate when they stab and, however strong, never to hit the mark when they strike. Could Your Majesty really not be interested in this?”
King Kang of Song replied: “Excellent! These are indeed matters that I want to hear about.”
Hui Ang continued: “Stabbing but not penetrating and striking but not hitting the mark is nevertheless still an insult. I possess a Way that goes to this [further point]. It can cause courageous men not to dare to stab you and strong men not to dare to strike you.
“Still, not daring to stab you and not daring to attack you is not the same as lacking the intention to do so. I possess a Way that goes to this [further point]. It can cause men to lack such intentions altogether.
“Still, lacking such intentions is not the same as wanting to love and benefit you. I possess a Way that goes to this [further point]. It can cause every grown man and woman in the world without fail to have it in their hearts to love you ardently and wish to benefit you. This is worthier than courage and strength and is the top of the pile of the four ways [I have just mentioned]. Could Your Majesty really not be interested in this?”
King Kang of Song replied: “These are indeed matters that I want to understand.”
Hui Ang responded: “Kong [i.e., Kong Qiu, Confucius] and Mo [i.e., Mo Di, Mozi] exemplify this way. Kong Qiu and Mo Di
possessed no territory yet were treated as rulers;
had no officials [in their service] yet were treated as chief ministers.
Without fail, every grown man and woman in the world craned their necks and stood on tiptoe,33 wanting to secure their safety and benefit. Now Your Majesty is a ruler of [a state possessing] ten thousand chariots. If you were to sincerely manifest the will [of such men], then everyone within the borders of your state would enjoy the benefits. In that case, [Your Majesty’s] worthiness would far exceed that of Kong or Mo.”
The king of Song had nothing to say in response. When Hui Ang departed, the king of Song commented to his attendants: “What eloquence! This guest has won me over with his persuasion!”34
Therefore the Laozi says:
“One who is fearless in being bold will die;
one who is fearless in being timid will live.”35
Looking at the matter from this perspective, great courage paradoxically consists of nothing other than timidity. [12/107/16–12/108/3]
12.10
In ancient times, Yao’s assistants numbered nine; those of Shun numbered seven; and those of King Wu numbered five. Yao, Shun, and Wu were not as capable as those nine, seven, and five assistants in any single task, and yet with hanging robes and folded hands, they achieved perfect merit because they excelled at availing themselves of the natural abilities of others.36 Thus, if a man tries to outrun a thoroughbred, he will not beat the thoroughbred. But if he relies on the use of a chariot, the thoroughbred will not be able to beat him.
In the northern regions there is an animal called the “stumbler.” It has forelegs that resemble those of a rat and hind legs that resemble those of a hare. When it runs it tumbles forward, and when it walks it falls backward, but it always picks out the sweet grasses to give to the [creature called the] “fabulous-big-and-small.” Whenever the “stumbler” encounters danger or harm, the “fabulous-big-and-small” invariably carries it on its back to safety. This exemplifies the principle of relying on one’s capabilities to supplement what is beyond one’s capabilities.37
Therefore the Laozi says:
“Those who carve wood in place of the master carpenter
rarely fail to hurt their hands.”38 [12/108/5–9]
21.11
Bo Yi39 offered a persuasion on the techniques of kingship to Lord Si of Wey.40 Lord Si replied: “I possess a state of [only] one thousand chariots. I wish to receive [the appropriate] instruction.”41 Bo Yi answered: “Wu Huo [could] lift a thousand jun, so he certainly could lift a single jin.”42
Du He43 offered a persuasion to Lord Zhaowen of Zhou44 on the means to pacify the world. Lord Zhaowen replied to Du He: “I would like to learn how to pacify [the state of] Zhou.”
Du He responded: “If what I say is unacceptable [i.e., incorrect], then you will not be able to pacify Zhou. If what I say is acceptable [i.e., correct], then Zhou will pacify itself. This is what is meant by the expression ‘Pacify it by not pacifying it.’”45
Therefore the Laozi says:
“Great handiwork does not involve cutting.46
Therefore, if you fully count [the pieces of] a carriage, there is no longer a carriage.”47 [12/108/11–15]
12.12
According to the laws of the state of Lu, if a native of Lu is captured by another Lord of the Land as a servant or a concubine, and if there is someone who is able to ransom [the captive], that person will be reimbursed from the state treasury. Zigong ransomed a native of Lu from a Lord of the Land but when [the ransomed party] returned to Lu, [Zigong] declined and did not accept reimbursement.
Confucius heard of the matter and said: “Si48 has committed an error! When sages initiate undertakings, they are able to shift with prevailing habits to change local customs. Their teachings and instructions can be applied by future generations. It is not the case that they suit their personal conduct alone.49 Now the wealthy of Lu are few, but the poor are numerous. Ransoming others and receiving recompense is not the most honorable practice, but if no reimbursement is received, no one will ever again ransom others, and henceforth the people of Lu might never again redeem others from the Lords of the Land.” It may indeed be said that Confucius understood how to transform others.50
Therefore the Laozi says:
“To notice the details is called discernment.”51 [12/108/17–21]
12.13
Marquis Wu of Wei asked Li Ke:52 “Why did the state of Wu perish?”
Li Ke responded: “Countless battles and countless victories.”
Marquis Wu retorted: “But countless battles and countless victories are the good fortune of the state and its ruling family. How could such things be the sole cause of Wu’s downfall?”
Li Ke replied:
“With countless battles, the populace grows exhausted;
with countless victories, the ruler grows arrogant.
Rare indeed is the state that does not perish when an arrogant ruler governs an exhausted populace!
Arrogance leads to recklessness, and recklessness depletes material resources.
Exhaustion leads to resentment, and resentment drives the people to their wits’ end.
Given that both superior and subordinate were depleted, the demise of Wu appears to have occurred rather late. This is why King Fuchai [of Wu] took his life at [the battle of] Gansui.”53
Therefore the Laozi says:
“To withdraw when merit is achieved and reputation established is the Way of Heaven.”54 [12/108/23–27]
12.14
Ning Qi hoped to seek office from Duke Huan of Qi, but being poverty-stricken he had no means to have himself recommended. Consequently he made his way to Qi by driving a cart [laden with goods] for a traveling merchant. When night descended, he took up lodging outside the city gate. [Just at that time] Duke Huan of Qi was traveling to the suburbs to welcome guests so that when night fell, he [ordered] the gate to be opened and the cart drivers removed from the road. His lighted torches filled the night sky, while those who followed him collected in a great throng.
[Meanwhile] Ning Qi sat under his cart, feeding his ox and gazing despond
ently at Duke Huan. Tapping on his ox’s horn he wailed out a tune composed in the shang key. When Duke Huan heard it, he clutched his charioteer’s hand and said: “How extraordinary! Surely the singer is no ordinary man!” [Duke Huan then] ordered a rear carriage to bring him along [with his entourage].
When Duke Huan returned to his court, his followers asked him what he wished to do. Duke Huan honored Ning Qi with a robe and cap and granted him an audience. During the audience, Ning Qi offered a persuasion for governing the world. Duke Huan was elated by the persuasion and was about to appoint Ning Qi to an official post when his ministers objected, saying: “Our guest is a person from Wey. Wey is not far from Qi. It would be best if you sent someone to inquire about him. If you find that Ning Qi is truly worthy, then it will not be too late to appoint him.”
“Not so,” replied Duke Huan. “If we inquire about him, I fear that we will discover some minor flaw. To dismiss a man’s great strengths on account of his minor flaws is precisely the reason why rulers lose the scholar-knights of the world.”
As a general rule, what is heard will always be verified. Once something is heard, there is no need to inquire further, for you have already connected with what caused it to be so. Moreover, it is certainly difficult for men to be perfect. You should simply evaluate and use their strengths. In accordance with this principle, appoint them to office. Duke Huan understood this.55
Therefore the Laozi says:
“The Way is great;
Heaven is great;
Earth is great;
and the king is also great.”
Within the realm, there are four things that are great and the king counts as one.56 These words mean that Duke Huan was able to embrace this principle. [12/109/1–10]
12.15
When the Great King Danfu57 resided in Bin, the Dee people attacked him. He offered them hides, silks, pearls, and jades, but they would not accept them and said: “What we, the Dee people, want is [your] land. We will not accept these material goods as a substitute.”
The Great King Danfu said [to his subjects]: “I cannot bear to reside with your elder brothers while leading your younger brothers to death, or to dwell with your fathers while causing your sons to die. You all [must] do your utmost to remain here. Does being my subject really differ from being the subject of the Dee people? Moreover, I have heard it said that you should not rely on the means by which you are nourished [i.e., the land] to harm those you nourish [i.e., a ruler’s subjects].” He left with his staff and whip, but his people led one another along and followed him. Subsequently, he reestablished his state at the foot of Mount Qi.58
It may be said of the Great King Danfu that he was able to preserve life.
When wealthy and eminent, he did not allow what nourished him to injure his person;
when impoverished and humble, he did not allow what brought him material benefit to burden his physical form.
Today, those who have received the rank and emoluments of their predecessor invariably consider losing them to be a serious matter. Life comes to us over a long period of time, yet we consider losing it a trivial matter. Is this not sheer folly?
Therefore the Laozi says:
“Those who value their person as if it were the world can be entrusted with the world.
Those who cherish their person as if it were the world can be given custody of the world.”59 [12/109/12–19]
12.16
Prince Mou of Zhongshan60 said to Zhanzi: “Although I dwell here secluded among the rivers and seas, my heart remains at the court of Wei. What can I do?”
“Emphasize life,” replied Zhanzi, “If you emphasize life, you will take material benefits lightly.”
“Although I understand this principle, I still cannot achieve self-mastery,” responded Prince Mou of Zhongshan.
Zhanzi continued: “If you cannot achieve self-mastery, you must simply follow [your inclinations]. If you follow [your inclinations], your spirit will be free from resentment. If you cannot achieve self-mastery and yet compel yourself not to follow [your inclinations], it may be said that you injure yourself on two accounts. Those who injure themselves on two accounts cannot be included among those who are long-lived.”61
Therefore the Laozi says:
“Knowing harmony is called constancy;
knowing constancy is called clarity.
Augmenting life is called auspiciousness.
The mind directing the qi is called compulsion.”62
For this reason,
“use its brilliance
and repeatedly return to its clarity.”63 [12/109/21–25]
12.17
King Zhuang of Chu inquired about Zhan He [i.e., Zhanzi]: “How should I bring order to my state?”
Zhan He replied: “I, [Zhan] He, know how to order my person but know nothing of ordering the state.”
The king of Chu responded: “I, the orphaned one, have inherited the shrines and temples of my ancestors and the altars to the soil and grain. I would like to learn how to preserve them.”
Zhan He replied:
“I have never heard of a ruler who brought order to his person yet found his state to be in disorder.
I have never heard of a ruler whose person was disordered yet found his state to be ordered.
Thus when the root of the matter rests with bringing order to your person, I would not presume to answer your query by speaking of the branches.”
The king of Chu exclaimed: “Excellent!”64
Therefore the Laozi says:
“Cultivate it in your person,
and your Potency will be genuine.”65 [12/109/27–30]
12.18
Duke Huan [of Qi] was reading in the upper part of his hall while Wheelwright Flat66 was hewing a wheel in the lower part. Setting aside his hammer and chisel, the wheelwright asked Duke Huan, “I venture to ask what books you are reading?”
“The books of the sages,” said the duke.
“Are the sages still alive?”
“They already are dead,” said the duke.
“Then what you are reading are merely the lees and dregs of the sages.”
Flushing in anger, Duke Huan replied, “How dare you, a wheelwright, presume to criticize the books I am reading? If you can explain yourself, all right. If you cannot explain yourself, you shall die.”
“Yes, I can explain. I will put it in terms of my occupation as a wheelwright,” said Wheelwright Flat. “If [the blows of the mallet] are too hard, [the chisel] will bite and not budge; if they are too gentle, [the chisel] will slide and not take hold. To make the chisel neither slide nor stick is something you can sense with your hand and feel with your heart.67 Then you can get it down to the utmost subtlety. But I have not been able to teach it to my son, and my son has not been able to learn it from me. That’s why I am an old man still hewing wheels after sixty years. Now what the sages have said contains some truth, but since they are dead and long gone, all that remains is the lees and dregs [of their teachings].”68 Therefore the Laozi says:
“The Way that can be spoken
is not the constant Way;
the Name that can be named
is not the constant Name.”69 [12/110/1–8]
12.19
Previously, when Sicheng Zihan acted as minister to the state of Song, he said to the lord of Song, “The danger or safety of this state and the orderliness or disorderliness of its people depend on how you execute rewards and punishments. Now the gifts of rank and reward are what the people love—these you should carry out personally. The punishments of execution and mutilation are what the people hate—may I ask that I administer them?”
The lord of Song responded: “Excellent! I will enjoy the peoples’ praises while you will suffer their resentments. This way I’ll be sure to know how to avoid being the laughingstock of the Lords of the Land.”
The lord of Song then carried out the rewards while Zihan [implemented] the punishments. When the people of the state came to under
stand that the regulations concerning executions and amputations rested solely with Zihan, the grand ministers of state treated him with affection, and the hundred surnames [i.e., the common people] feared him. Before a year had passed, Zihan had murdered the lord of Song and usurped his government.70 Therefore the Laozi says:
“The fish must not be allowed to leave the deep;
the efficacious instruments of state must not be revealed to anyone.”71 [12/110/10–15]
12.20
Royal Longevity was traveling with a bundle of books on his back when he bumped into Dignified Ascent in Zhou. Dignified Ascent remarked:
Affairs arise in response to alterations, and alterations are born of the times. Therefore those who understand timeliness are not constant in their actions.
Books are the product of speech, and speech is the product of the knowledgeable. [Therefore] those who understand speech do not hoard books.72
Upon hearing this, Royal Longevity made a bonfire of his books and danced about with joy.73 Therefore the Laozi says:
“An excess of words leads to countless impoverishments;
it cannot compare to preserving the center [i.e., the heart].74 [12/110/17–19]
12.21
Chief Minister Zipei75 invited King Zhuang [of Chu] to a drinking party, and King Zhuang accepted his invitation. Zipei made the necessary preparations for the drinking party at Qiang76 Terrace, but King Zhuang never arrived. The next morning Zipei arrived at the palace barefooted and bowed to King Zhuang. Facing north and standing at the front of his palace, Zipei addressed King Zhuang: “Earlier you agreed to come to my drinking party, but you never came. Was the reason that I committed some offense?”
King Zhuang replied: “I heard that you were preparing to fete me at Qiang Terrace. [Now,] Qiang Terrace
to the south overlooks Ke Mountain,
to the north approaches Fang Huang;
to the east lies the Yangzi River,
and to the west flows the Huai River.77
The joy they bring causes men to forget their mortality.78 A man of meager Potency like me cannot deal with such joy. I feared that if I tarried there, I would be unable to return.”