The Huainanzi
Page 77
When you cut out a boil it cannot but be painful.
When you drink toxic medicine, it cannot but be bitter.
Yet you do these things because they are good for the body.
If you are thirsty and drink [too much] water, it cannot but be pleasing,
and if you are hungry and eat a huge meal, it cannot but be satisfying.
Yet you do not do such things because they are harmful to the nature.
In these four cases, the ears, eyes, nose, and mouth do not understand what to take and what to reject. When the mind controls them, each achieves what is appropriate. Considering the matter from this perspective, desires cannot be made victorious. This is clear.42 [14/137/20–27]
14.39
To regulate your body and nourish your nature,
moderate your sleep and rest,
be appropriate in your food and drink,
harmonize your happiness and anger,
and make suitable your movement and stillness.
When you achieve the [ability to] carry out these things within the self, noxious qi will have no means to be produced.43 Is not this similar to one who, fearing an asthmatic attack might occur or a skin ulcer burst forth, takes the proper precautions in advance? [14/137/27–29]
14.40
Now ox meat in a ding tripod is boiling, so flies and gnats do not dare approach it.
The jade of the Kunlun Mountains is dense, so dirt and dust will not defile it.
The sage
does not have a rejecting mind, yet his mind is free of imperfections
and does not have an acquisitive beauty, yet his beauty is never lost.
Thus,
when offering sacrifices, he thinks of his parents but does not seek their blessings;
when feasting guests, he cultivates reverence but does not think about how he will be repaid.
Only those who do not strive after things are able to take possession of them. [14/137/29–14/138/2]
14.41
When those who occupy an honored position follow the way of public mindedness and abandon personal preferences, they are recognized as honorable but not recognized as worthy.
When those who possess large territories rely on enduring techniques and avoid secret stratagems, they are recognized as fair but not recognized as knowledgeable.
Inside [their states], they avoid violent acts that would arouse the resentment of their people.
Outside [their states], they avoid worthy conduct that would incite the jealousy of the Lords of the Land.
The propriety between superior and inferior
is compliant and does not deviate [from what is proper].
Those who would judge them are silenced, for what they look at is not visible. This is what is meant by the phrase “hiding in the Formless.” If not those who hide in the Formless, who then can give shape to what has form?44 [14/138/4–6]
14.42
The Way of the Three Dynasties was “to follow the natural course of things.”
Thus,
when Yu dredged the Yangzi and Yellow rivers, he followed the natural properties of the water.
When Lord Millet scattered seed and planted grain, he followed the natural properties of the land.
When Tang and Wu quelled violence and rebellion, they accorded with timeliness.
Thus the empire can be attained, but it cannot be appropriated.
The title of hegemon or king can be conferred, but it cannot be sought.
If you rely on knowledge, others will dispute with you.
If you rely on strength, others will contend with you.
Though you cannot ensure that others will lack knowledge, you can ensure that others will not be able to use their knowledge against you.
Though you cannot ensure that others will lack strength, you can ensure that others will not be able to use their strength against you.
These two techniques have existed for a long time and have long been observed.
Thus,
if the ruler does not reveal his worthiness, the Lords of the Land will not be on guard.
If he does not reveal his stupidity, the common people will not feel resentment.
If the common people do not feel resentment, it is possible to obtain the usefulness of the populace.
If the Lords of the Land are not on guard, it is possible to avail oneself of the world’s opportune moments as they arise.
When undertakings are commensurate with those of the multitudes,
when achievements depend on the opportune moment to succeed,
the sage will have nothing to do.
Thus the Laozi says:
“Tigers have no place to thrust their claws;
rhinos have no place to butt their horns.”45
The passage likely refers to such things as this. [14/138/8–14]
14.43
A drum does not absorb sounds; consequently it can produce [various] sounds.
A mirror does not retain forms; consequently it can reflect [various] forms.
Metal [bells] and stone [chimes] possess the ability to make sounds, but if you do not strike them, they will not sound.
The flute and panpipes possess the ability to emit tones, but if you do not blow them, they will not sound.
The sage internalizes what [should be] hidden and is not drawn out by things.
When affairs arise, the sage regulates them;
when things appear, the sage responds to them.46
Those who adorn their exterior harm their interior.
Those who cling to their emotions injure their spirit.
Those who manifest their outer refinement obscure their inner substance.
Those who do not for a moment forget their worthiness will invariably obstruct their nature.
Those who within a hundred paces do not forget their appearance will invariably encumber their bodies.
Thus,
when feathers and wings are beautiful, they injure the skeleton and marrow.
When leaves and branches are beautiful, they injure the roots and stems.
Of both being able to be beautiful, there is no instance in all the world.47 [14/138/16–20]
14.44
Though Heaven possesses light, it does not worry about the people’s darkness. The people bore out doors and chisel out windows and, of their own accord, appropriate the light of Heaven.
Though Earth possesses resources, it does not worry about the people’s poverty. The people fell trees and cut grasses and, of their own accord, appropriate the resources of Earth.
[Thus,]
those who perfect Potency and the Way are like hills and mountains. Solitary and unmoving, travelers take them as their guides. They rectify themselves and find sufficiency in things. They do not offer charity to others, and those who use them likewise do not receive their kindness. Thus they are peaceful and able to endure.48 [14/138/22–24]
14.45
Since Heaven and Earth do not confer things, there is nothing to take.
Since the sun and the moon do not exhibit kindness, there is nothing to resent.
Those who enjoy exhibiting kindness invariably increase resentments;
those who enjoy giving invariably praise taking.
Only those who hide their tracks in non-action and follow the naturalness of Heaven and Earth can make [their] patterns victorious and abandon a love of reputation.
Where reputation flourishes, the Way does not operate.
Where the Way operates, people have no status.49
Thus,
where praise arises, insult follows.
Where good appears, evil follows.50 [14/138/24–27]
14.46
Benefit is the starting point of harm.
Good fortune is the harbinger of bad fortune.
Only those who do not strive after advantage are free from disadvantage.
Only those who do not strive after benefit are free from harm.51
A marquis who strives to be
come a hegemon invariably will lose his standing as a marquis.
A hegemon who strives to become a king invariably will forfeit his standing as a hegemon.
Thus,
a state considers remaining intact as the norm, becoming hegemon or king as the extraordinary exception.
A person considers life as the norm, becoming wealthy or noble as the extraordinary exception.
Only those who will not injure their kingdom for the sake of the world or harm themselves for the sake of a kingdom can be entrusted with the world. [14/138/29–31]
14.47
Those who do not understand the Way
abandon what they already possess
and strive after what they do not yet possess.
With a distressed mind and anxious thoughts, they try to realize misguided precedents.
When good fortune arises, they feel happy.
When bad fortune arises, they feel frightened.
Their spirit is exhausted by various stratagems;
their intelligence is wearied by various affairs.
Bad fortune and good fortune sprout forth,
yet to the ends of their lives they are undeterred,
for what they themselves have caused,
they turn around and blame others.
Unhappy and anxious,
their center is never balanced.
They hold to what is unexamined.
This is called “a reckless life.” [14/139/1–3]
14.48
When the people’s ruler favors Humaneness,
those who lack merit will be rewarded,
and those who are guilty will be pardoned.
When he favors punishments,
those who possess merit will be disregarded,
and those who are innocent will be punished.
Only the ruler who has no preferences
punishes without [causing] resentment,
exhibits kindness without [eliciting] gratitude,
accords with the level and complies with the marking cord,
and does not personally intervene.
Like Heaven and Earth,
there is nothing that he does not cover or support.
Thus,
what unifies and harmonizes is the lord;
what controls and punishes is the law.
When the people receive their punishments
yet feel no resentment or hatred,52
this is called “The Way.” Where the Way is victorious, people have nothing to do. [14/139/5–9]
14.49
The clothing of the sage is neither long nor short.
His conduct is neither extraordinary nor unusual.
His clothing does not arouse notice.
His conduct does not elicit observation,
and his speech does not incite criticism.
When successful, he is not ostentatious.
When impoverished, he is not afraid.
When honored, he is not showy.
When ignored, he is not bereft.
He is extraordinary yet does not appear unusual.
He is always appropriate yet identifies with the multitudes.
There are no means to name him. This is what is called “Great Merging.”53 [14/139/10–11]
14.50
Whether ascending or descending,
bowing with clasped hands or yielding to another,
moving quickly or slowly,
circulating forward or back,
do so spontaneously.
If they are not inherent to your person by nature, none among your spontaneous feelings will tally with them. Do those things that come spontaneously, and do not abandon the prescribed framework. That’s it. What need is there to apply a precedent? Thus,
those who sing spontaneously do not work at being sorrowful.
Those who dance spontaneously do not strive at being graceful.
Those who sing and dance but do not work at being sorrowful or graceful [can do so] because in all cases there is nothing rooted in their minds. [14/139/13–15]
14.51
The adept gambler neither desires a win nor fears a loss.
With a tranquil mind and settled will,
he casts the dice in a uniform fashion,
and his movements follow definite patterns.
Though he does not always win,
he invariably accumulates many tallies.
Why is this so? It is because
winning is determined by technique
and not by desires. [14/139/17–18]
14.52
The chariot driver
does not covet being the very first,
does not fear being dead last.
He regulates the pace of the horse with his hands
and harmonizes his mind with the horse.
Though he does not always win first place,
he invariably causes his horse to do its utmost.
Why is this so? It is because
winning is determined by technique
and not by desire.
For this reason,
when you eradicate desire, technique will prevail.
When you banish knowledge, the Way will become established. [14/139/18–20]
14.53
Too many deals impoverish the merchant.
Too much artistry exhausts the craftsman.
It is because their minds are not [focused on] one thing.
Thus,
when the span of a tree is great, its height is compromised.
When the flow of a river is wide, its depth is compromised.
If you possess knowledge but lack technique, though you bore with an awl you will never get through anything.
If you possess a hundred different kinds of skills but lack a single Way, though you achieve things you will not be able to sustain [your achievements].
Thus the Odes states:
“The good man, the Superior Man,
his propriety is one.
His propriety is one.
His heart is as if bound.”54
How bound by oneness is the Superior Man! [14/139/22–24]
14.54
Shun plucked the five-stringed qin and chanted the poems of the “Southern Airs” [section of the Odes] and thereby governed the world.
The Duke of Zhou, before the fine meats could be removed from in front of him and before the bells and drums could be taken down from their suspension cords, had already assisted King Cheng in pacifying the world.55
If a person maintains one hundred mu of land, he will have no time for leisure, but neither is there anything that would induce him to move [away].
[But] if you rely on the One Man to listen to petitions from the whole world,
every day there will be an excess [of work]
[and so] governance will be deficient.
[Thus] he employs others to manage things [for him].56 [14/139/26–28]
14.55
One who occupies a revered position is like the impersonator of the dead at a sacrifice;
one who has an official post is like the invoker.
Though the impersonator of the dead is capable of skinning a dog or roasting a pig, he does not do so. [Thus], if he is not able to do such things, nothing is lost.
Though he understands the proper arrangement of the dishes and platters used to offer sacrifices and the proper sequence in which the various types of millet are offered, he does not instruct others [in these matters]. [Thus] if he is incapable of instructing others, nothing is lost.
One who is incapable of offering prayers and invocations cannot be compelled to assume the responsibilities of the invoker, yet there is no harm in such a person acting as the impersonator of the dead.
One who is incapable of driving a chariot cannot be compelled to assume the responsibilities of a charioteer, yet there is no harm in such a person acting as the rider on the left.
Therefore, the more revered the position, the more idle the occupant. The more signific
ant the post, the fewer duties it entails. It is similar to stringing a qin: The short strings are made tight, but the long strings must be looser. [14/140/1–4]
14.56
Non-action is the substance of the Way.
Following behind is the outward form of the Way.
Those who do not act control those who act; this is [called] technique.
Those who follow behind control those who take the lead; this is [called] the proper sequence of things.
If you rely on technique, you will be strong.
If you understand the proper sequence of things, you will be calm.
Now when it came to giving away Mr. Bian’s jade disk,57 when he had not yet obtained it, [Mr. Bian] was ahead. When he pleaded to present it and would not give up despite his indignation, he was behind.
If three men live together and two begin to quarrel, each will think he is right, and neither will listen to the other. Though the third man is a fool, he will invariably resolve the dispute from the sidelines. This is not due to his intelligence but is because he was not fighting.
If two men begin to fight and a weakling stands at their side, if he helps one man, that man will win. If he aids the other man, that man will avoid defeat. Though the two fighters are strong, invariably [the outcome is] controlled by the single weakling.
This is not due to his courage, but due to the fact that he does not fight.
Looking at it from this perspective,
that those who follow behind control those who take the lead
and that those who are still defeat those who are excitable
is due to following the proper sequence of things.
To defy the Way and abandon the proper sequence of things, hoping thereby to encounter good luck;
to alter constant norms and change precedents, relying on your intelligence in your desire to cover up for yourself;
to pass over your own errors and to take credit when you hit the mark;
to conduct yourself from a position of darkness and recklessly change things;
to remain throughout your life unaware;
such actions are called “reckless.”
To be dissatisfied with misfortune and satisfied with good fortune,