by An Liu
Marquis Hu of Chong123 replied:
“Earl Chang of Zhou [i.e., King Wen] is humane and just and is good at strategizing;
his Heir Apparent, [Ji] Fa, is courageous and resolute and knows nothing of indecision;
and his younger son [Ji] Dan is reverent and frugal and understands timeliness.
If you allow them to go on as they have, then you will not be able to sustain the calamities they will bring, and if you relax your vigilance and pardon them, you will also surely suffer misfortune. Even though a hat may be worn out, the only place you can put it is on your head.124 I implore you to devise a plan before King Wen has consolidated his power.” Subsequently Qu Shang125 held King Wen at Youli.
After King Wen was captured, San Yisheng126 expended thousands of catties of gold to seek out and obtain the most precious items and rare forms of animals in the world [as ransom]: the fabulous zongyu tiger and jisi chicken, one hundred pieces of black jade, one hundred large cowry shells, a black panther, a yellow bear, a black moose, and one thousand mottled white tiger skins. He presented these gifts to Djou, relying on Fei Zhong127 to act as an intermediary. When Djou cast his eyes on them, he was elated and released King Wen, killing and sacrificing an ox and presenting it to him.
When King Wen returned to his state, [he made a show of changing his ways by] constructing gates carved in jade, building Ling Terrace, consorting with his concubines, and amusing himself with the music of the bronze drums, all the while waiting for Djou to slip up.
When Djou learned of King Wen’s behavior, he declared: “Earl Chang of Zhou has modified his ways and changed his behavior. My worries are over!” Subsequently Djou engaged in [such nefarious conduct as] creating the “roasting beam,”128 cutting out Bi Gan’s heart, slicing open the wombs of pregnant women, and executing those who dared to disagree with him. It was then that King Wen implemented his plan [and defeated Djou].
Therefore the Laozi says:
“Know honor
but accept humiliation
and be a valley to the world.”129 [12/114/10–18]
12.36
King Cheng130 questioned Yin Yi131 about governing. “What kind of virtuous conduct will inspire the people to feel affection for their ruler?” he asked.
Yin Yi replied: “Employ them according to the proper seasons. Treat them with respect and compliance.”
King Cheng inquired: “To what extent should one practice such things?”
Yin Yi responded: “Practice them as if you were facing a deep abyss or treading on thin ice.”132
King Cheng said: “How frightening to be a king!”
Yin Yi replied: “Those between Heaven and Earth and within the Four Seas who are good are loved by the people; those who are not good are despised by the people. In ancient times, the subjects of the Shang and Xia reversed their allegiances; they came to despise [the tyrants] Jie and Djou and submitted to the rulership of Kings Tang and Wu. The people of Susha all took it upon themselves to attack their lord and shift their allegiance to the Divine Farmer. Such things are well understood in our age. How could you not be frightened!”
Therefore the Laozi says:
“What others fear
you also must fear.”133 [12/114/20–24]
12.37
One of Robber Zhi’s followers asked him: “Do even thieves possess the Way?”
Robber Zhi replied: “Would it be fitting for a thief not to possess the Way? To surmise where the goods are hidden is sagacity, to enter first is courage, to leave last is Rightness, to share the spoils equitably is Humaneness, and to know what actions are [well] advised or ill advised is wisdom. There is no one in the world capable of becoming a great thief without completely mastering these five things. From this perspective, it is evident that even those who possess a heart bent on thievery must rely on the Way of the sage before realizing their intentions.”134
Therefore the Laozi says:
“Exterminate sagacity, abandon wisdom,
and the people will benefit a hundredfold.”135 [12/114/26–29]
12.38
Zifa, the general of the Chu army, was fond of seeking out knights skilled in the Way. A person from Chu who was an outstanding thief went to see Zifa and said: “I have heard that you are seeking out knights skilled in the Way. I am a petty thief of the Chu markets. I want to offer my talents and become one of your soldiers.”
Upon hearing these words, clothes unfastened and hat askew,136 Zifa rushed out to meet the man and pay him his respects. Zifa’s assistants remonstrated with him saying: “This thief is known to everyone. How can you pay him such respect?”
He responded: “This is not something that you can understand.”
Shortly thereafter, the state of Qi raised troops and attacked the state of Chu. Zifa led his troops to repulse Qi but three times retreated in defeat. The worthy and incorruptible ministers of Chu all made full use of their best plans and most sincere efforts to repulse Qi, and yet the Qi forces daily grew more powerful. The petty thief of the markets then presented himself and implored Zifa saying: “I request to serve you by practicing my meager skills.”
Zifa replied: “You may.” Without asking the thief to explain himself, Zifa sent him off.
The thief departed, and in the dark of the night stole the curtain belonging to the Qi general and presented it to Zifa. Zifa subsequently ordered it returned to the Qi general, saying: “When my troops were out gathering brush for their fire, they came upon your curtain, so I have directed them to return it to their owner.” The next evening, the thief once again made his way toward the Qi general, this time absconding with his pillow. Zifa again ordered someone to return it. The following evening, once again, the thief made his way to the Qi general, this time taking his hairpin. Once again Zifa had the item returned to him.
When the Qi troops learned of this, they were greatly alarmed. The general and his officers then took counsel together, saying: “If we do not depart today, I fear the Chu troops will take our heads!” The general commanded his army to turn around, and the army promptly departed. Thus, there are no petty skills and there are no insignificant abilities; it all depends on how the ruler uses them.
Therefore the Laozi says:
“Do not praise the person;
praise the substance of the person.”137 [12/115/1–10]
12.39
“I am making progress,” said Yan Hui.
“What do you mean?” asked Confucius.
“I have forgotten Rites and Music.”
“Not bad, but you still haven’t got it.”
Yan Hui saw Confucius again on another day and said: “I am making progress.”
“What do you mean?”
“I have forgotten Humaneness and Rightness.”
“Not bad, but you still haven’t got it.”
Yan Hui saw Confucius again on another day and said,
“I sit and forget.”
“What do you mean ‘sit and forget’?” Confucius asked with surprise.
“I slough off my limbs and trunk,” said Yan Hui, “dim my intelligence, depart from my form, leave knowledge behind, and immerse myself in the conduits of transformation. This is what I mean by ‘sit and forget.’”
“If you are immersed,” said Confucius, “then you have no preferences. If you are transformed, then you have no more constants. It is you who is really the worthy one! Please permit me to follow after you.”138
Therefore the Laozi says:
“When nourishing your ethereal soul and embracing the One—
can you not let them go?
In concentrating your qi and attaining softness,
can you be like an infant?”139 [12/115/12–17]
12.40
Duke Mu of Qin raised an army and was about to launch a surprise attack on the state of Zheng when Jian Shu140 said to him: “You cannot do that! I have heard that when one launches a surprise attack on a state,
chariots should go no farther than one hun
dred li
and foot soldiers no farther than thirty li,
for confined to these distances,
plans will not yet be leaked;
armored soldiers will not yet lose their acuity;
provisions will not yet be depleted;
and people will not yet give up in exhaustion.
This is because they reach the peak of their vigor and the pinnacle of their strength. This is the way to repulse the enemy and fill them with awe. Now if you send troops several thousand li and cross the territory of the Lords of the Land several times to launch a surprise attack on the state of Zheng, I doubt you will succeed. You should rethink your plans!”
Duke Mu did not heed Jian Shu’s advice. Jian Shu bid the army farewell, rending his garments and weeping [as if in mourning]. The army departed, passed Zhou, and proceeded eastward. A merchant of Zheng named Xian Gao, feigning that he was acting on the orders of the earl of Zheng, prepared twelve head of oxen to provide sustenance for the Qin army and played host to them [at a banquet]. The three generals of the Qin army were frightened and, speaking among themselves, said: “Even though we have traveled several thousand li to launch this surprise attack, the people of Zheng knew about us before we even arrived at our destination. They must already be fully prepared for us. We cannot possibly proceed with the attack.” The generals commanded their armies to turn around and left promptly.141
During this same time, Duke Wen of Jin died en route and had not yet been buried when Xian Zhen advised Duke Xiang,142 “In the past, when our former ruler communicated with Duke Mu, everyone in the world heeded it and all the Lords of the Land took note of it. Now our ruler has died and has not yet been buried. Duke Mu neither condoled us in mourning nor asked permission to have free passage [across our territory], considering that our ruler was dead and that our orphan [i.e., the newly enthroned heir] was weak. I ask that we attack him!” Duke Xiang assented. Xian Zhen143 led his troops to Mount Xian where he attacked the Qin army and defeated it soundly. He captured their three commanders and brought them back to Jin. When Duke Mu of Qin learned of the defeat, he clothed himself in mourning garb and paid a visit to the ancestral temple to announce the defeat to the multitudes of his ancestors.144
Therefore the Laozi says:
“To know that you do not know is best;
to not know but think you know is a disease.”145 [12/115/19–28]
12.41
The queen consort of the king of Qi died. The king wanted to appoint a new queen consort but had not yet decided who it would be, so he directed his ministers to deliberate the issue. The Duke of Xue,146 hoping to discover the king’s choice, presented him with ten pairs of earrings, one of which was especially beautiful. The next morning he asked about the whereabouts of the most beautiful pair of earrings and urged that the woman who now had them should be appointed queen consort. The king of Qi was delighted by this and thereafter respected and valued the Duke of Xue even more. Thus, if the intentions and desires of the lord are visible on the outside, he will fall subject to the control of his subjects.
Therefore the Laozi says:
“Block the openings,
shut the doors,
and all your life you will not labor.”147 [12/116/1–3]
12.42
When Lu Ao148 roamed around the Northern Sea, having passed through Great Yin,149 he entered Dark Gate and arrived at the top of Hidden Valley.150 There he saw a gentleman with deep-set eyes and abundant dark hair, an ample neck and hawklike shoulders, corpulent above and cadaverous below, who was spinning round and round as if welcoming the winds in dance. When [the man] turned around and saw Lu Ao, he slowly lowered his arms and ran away to hide himself in the shadow of a large rock. Lu Ao pursued him, and when his eyes once again fell on the gentleman, he found him perched on a tortoise shell eating a clam.
Lu Ao then addressed him, saying: “I have turned my back on my companions and left my associates to see all that lies beyond the realm of the six coordinates. There has never been a wanderer like me, don’t you think? When I was young I loved to wander, and when I grew to adulthood I never lost my love of wandering. I wandered to the farthest extremes of the four directions151 but had never seen northern Yin. Now, unexpectedly, I find a Son of Heaven in this place. Could we strike up a friendship?”
It appeared that the gentleman grinned and laughed, saying, “Oh, my! You are one of those folk from the central continent. It is not true that you have come all that far to get here. Here, too, we are illuminated by the sun and moon and blanketed by the arrayed stars. It is where the yin and yang circulate and where the four seasons emerge. Compared with the places that are nameless [and vast], where we are here is just like the front corners of a house. One such as I—
to the south, I wander to the wilderness of Wangliang [Penumbra];152
to the north, I rest in the countryside of Chenmu [Sunken Tomb];
to the west, I go as far as the hamlet of Yaoming [Deep Obscurity];
to the east, I close myself up within Hongmeng [Profound Mist].
“In such places,
no Earth lies below;
no Heaven spreads above.
You listen but do not hear;
you look but do not see.
Beyond that place is something rather like a cleansing, encircling stream. Beyond that, there are perhaps another thousand or ten thousand li, but I have not been able to go there.
“Now you, sir, have traveled here and announced that you have seen everything there is to see. Have you really come all that far? Nonetheless, stay if you would like; but I have already arranged to meet Vast Waters beyond the Nine Limits, so I cannot remain here for long.” Then it appeared that the gentleman lifted his arms, raised his body, and flew off into the clouds.
Lu Ao looked upward to gaze after him but did not see him. He then stopped his horse, his mind unsettled. Perplexed and at a loss, he said: “If I compare myself to this man, it will be like comparing a worm to a swan. All day long the worm crawls just to go no farther than a few inches, but it seems like a long way to him. How lamentable is that!”
Therefore the Zhuangzi says:
“A few years are not as good as many years;
small knowledge is not as good as great knowledge.
The morning mushroom knows nothing of dusk and dawn;
the cicada knows nothing of spring and fall.”153
That is, even clarity cannot discern everything. [12/116/5–19]
12.43
Mizi154 had governed Shanfu for three years when Wuma Qi155 changed his appearance by wearing tattered clothes and a short hemp jacket so that he could [secretly] observe what transformations had taken place there. He saw a night fisherman catch a fish and let it go. Wuma Qi asked him: “You sir, being a fisherman, want to catch fish. Why then do you catch them and let them go?”
The fisherman replied: “Mizi does not want us to catch small fish. Since all the fish I caught were small ones, I let them go.”
Wuma Qi returned home and reported his findings to Confucius: “Mizi is the most Morally Potent of all! He is able to inspire people to conduct themselves in the dark of the night as if they were facing a strict punishment for their actions. How is Master Mi able to achieve such things?”
Confucius replied: “I, Qiu, once asked him about governing. He replied, ‘Sincerity in this takes shape in that.’ Mizi must be practicing this technique.”156
Therefore the Laozi says:
“He discards that and takes this.”157 [12/116/21–28]
12.44
Penumbra asked Shadow:158 “Is the brilliance of the sunlight spirit illumination?”
“No, it is not,” replied Shadow.
“How do you know that?” queried Penumbra.
Shadow replied: “When the Fusang Tree falls into darkness,159 the sun illuminates the universe, the radiance of its light illuminating [all within] the Four Seas. But if you shut your doors and close your windows, it has no means to enter your home
. If it were spirit illumination,
it would flow to the four [directions] as far as they reach,
and there would be nowhere to which it did not extend;
above, delimiting Heaven,
below, encircling Earth.
It would transform and nourish the myriad things, and yet it could not be construed as having any particular appearance. In the twinkling of an eye, it would embrace all that lies beyond the Four Seas. How could ‘the brilliance of the sunlight’ be sufficient to denote spirit illumination?”
Therefore the Laozi says:
“The softest thing in the world
rides roughshod over the hardest thing in the world.”160 [12/117/1–4]
12.45
Resplendent Light asked Nothing There, “Master, is there really something there, or is there really nothing there?” Nothing There did not respond. Not getting an answer to his question, Resplendent Light looked intently at the other’s sunken, hollow, appearance.
He looked for him but did not see his form,
listened for him but did not hear his voice,
groped for him but could not grasp him,
gazed after him but could not reach him.
“How superb!” said Resplendent Light. “Who could achieve this state? I am able to be without Something, but I am not yet able to be without Nothing. When it comes to being without Nothing, what then would one follow to arrive at this state?”161
Therefore the Laozi says:
“Nothing There enters where there is no space;
this is how I know that non-action brings benefit.”162 [12/117/6–10]
12.46
Preoccupied with thoughts of rebellion,163 Duke Sheng of Bo left the court and was standing alone when he picked up a riding crop upside down and pierced his chin. Even though his blood flowed all over the ground, he was not conscious of it. When a person from Zheng learned of this, he said: “If you forget your chin, what won’t you forget!”