by Chuang Tzu
The gardener looked up and said, ‘How does this work?’
He said, ‘It is made from wood, solid at the rear and lighter at the other end and it raises the water just as you would pour it out, or the way boiling water overflows. It is called a well dip.’
The gardener was furious, then laughed and said, ‘I have heard from my teacher that where you have machines, then you get certain kinds of problems; where you get certain kinds of problems, then you find a heart warped by these problems. Where you get a heart warped, its purity and simplicity are disturbed. When purity and simplicity are disturbed, then the spirit is alarmed and an alarmed spirit is no place for the Tao to dwell. It isn’t that I don’t know of these machines, but I would be ashamed to use one.’
Tzu Kung was covered in confusion, hung his head and said nothing in reply. After a while, the gardener said, ‘Sir, who are you?’
‘A disciple of Confucius,’ said Tzu Kung.
The gardener said, ‘Sir, are you one of those types who expand their knowledge so as to try and appear to be a sage, seeking to impress everyone with your superiority, singing sad songs all alone in the hope of becoming famous in this world? It would be better for you to forget your breath and spirit and disregard the care of your body. Then you might make progress! As it is, you cannot care for yourself, so how do you expect to rule the world? Off you go, Sir, and do not disturb my work!’
Tzu Kung was disturbed and nonplussed by all this. He wandered off puzzled and disorientated, and he did not recover until he had travelled thirty li. His followers said, ‘Who was that man? Master, why did you change colour when you saw him and change your bearing so that it took you all day to recover?’
He said, ‘Previously I thought that there was only one true man in the world, because I did not know of this man. I have heard the Master say that in actions you aim for that which is true and in ventures you aim for success. Use little energy but have great results, this is the Tao of the sage. Now I don’t believe this any more. Those who hold to the Tao are endowed with its Virtue. Being virtuous, they are complete in body. Being complete in their bodies, they are complete in spirit. Being complete in spirit, as a result they are in the Tao of the sages. They live in the world side by side with the people, travelling with them, but never knowing where they are going. Their simplicity is mind-boggling! They consider accomplishments, gain, machines, talents, to be inappropriate in the affections of the people. People like this do not go where they do not want to go nor do they do what their heart tells them not to do. Even if the whole world sings their praises and acclaims them, they will pay no attention at all; if the whole world blames them and accuses them of losing things, they are calm and unperturbed. Neither the praise nor the blame of the world gives them either gain nor loss. Such a one as this is called a man of complete Virtue! In contrast, I am just a wind-blown wave.’
When he returned to Lu, he reported the discussion to Confucius. Confucius said, ‘That farmer is just a false man, a practitioner of the ways of Primal Chaos. He grasps the first thing, but does not know the second. He controls what is internal but cannot rule over that which is external. If you had met one who has the clarity of purity and simplicity, who through non-action can restore the original, give shape to his innate nature and enfold his spirit and thus wander at will throughout the world – had you met one such as this, then you would be alarmed! But this man of Primal Chaos, why do we need to worry about him?’
Chun Mang was travelling on his way east to the Great Gorge of the ocean and met Yuan Fung on the shore of the Eastern Ocean. Yuan Fung said, ‘Master, where are you going?’
‘I am going to the Great Gorge.’
‘Why?’
‘The Great Gorge is the sort of place that can never be filled by the waters entering it, nor emptied by the waters that flow out of it. I shall have a fine time, wandering beside it,’ said Chun Mang.
Yuan Fung replied, ‘Master, do you not care about the people? Can’t you tell me about the way sages rule?’
‘The way sages rule?’ said Chun Mang. ‘Only appoint those who are fit for the office; make appointments in accordance with the worthiness of those appointed; act only after studying the situation thoroughly. When deeds and words are in accord, the whole world is transformed. Consequently, a wave of the hand or a sharp look will bring the peoples of all the world rushing to you. This is the way sages rule.’
‘Can I ask about the Virtuous ones?’
‘The Virtuous one is still and without thought;
when he moves he is without design;
he keeps no tally of right and wrong, good or bad.
Virtuous ones share their gains with all within the four seas
and from this they derive pleasure.
They share what they have and are content.
Mournful, they are like a child who has lost his mother;
uncertain, they are like travellers who are lost.
Though blessed with great wealth and comforts,
they have no idea where it comes from;
they have more than enough to eat and drink,
but have no idea where it comes from.
This is the style of Virtuous ones.’
‘What about the spiritual ones?’
Chun Mang said,
‘Their spirits rise up to the brightest light
and their bodies disappear.
They are gloriously enraptured.
They live out their fate,
The spiritual one pursues to its end what is truly him
and dwells in the delight of Heaven and Earth
while his multitudinous cares fall away.
All things return to their true nature.
This is called Primal Mystery.’
Men Wu Kuei and Chih Chang Man Chi were observing the army of King Wu.51 ‘He is not of the stature of the noble Lord of Yu and that is why he has this problem,’ said Chih Chang Man Chi.
Men Wu Kuei said, ‘Was the world really well ruled under the noble Lord Yu? Or was it already in trouble and then Yu came and ruled it?’
‘Everyone wants the world to be well governed,’ said Chih Chang Man Chi. ‘If it was already well governed, do you think anyone would have then commented upon the good rule of Yu?52 He brought healing to wounds, a wig to cover baldness, medicines for the sick. He was like a dutiful son bringing medicines to a loving father, yet wearing a grim look. Any sage would be ashamed of this. In a time of perfect Virtue, the wise are not valued, the able are unemployed. The rulers are like the top branches of a tree, the people like deer: they do what is right but they do not understand righteousness. They love each other but they do not understand benevolence. They are dependable but they do not understand loyalty. They are trustworthy but do not understand good faith. In their movements amongst each other they care for each other but do not understand kindness. In this way they move without leaving any sign, act without leaving any recordable effect.’
The dutiful son who does not indulge his father and the loyal minister who does not flatter his ruler, these are the best of ministers and sons. The son who agrees with his parents in everything they say and do is viewed by the ordinary people as an unworthy son. The minister who agrees with everything his ruler says and does is viewed by the ordinary people as an unworthy minister. Yet people don’t seem to understand the truth of this. Those who agree with everything that the people say and think good whatever the people think is good, are never called just yes-men or sycophants. Does this mean popular opinion is of greater authority than parents or rulers? Someone is immediately angry if you tell him he is a yes-man or a sycophant. Nevertheless, throughout this life he will be a yes-man and all his life he will be a sycophant. His stories are designed to agree with people, his turns of phrase are intended to impress them. From start to finish, from beginning to end he never disagrees with them. He displays his robes, exhibiting the colours; his whole carriage is intended to impress and earn him favour with his peers and yet he cann
ot stand being called a sycophant! He just follows the fashion, liking this and disliking that as others do and yet he does not see himself as just one of the crowd. This is how far his stupidity has reached! The one who knows he is stupid is not that stupid; the one who knows he is confused is not that confused. The greatly deluded will never be rid of delusion; the monumentally foolish will never be very bright. If there are three men walking along together and one of them is confused, they will still reach their goal, because confusion is in the minority; but if two of them are confused, they will not arrive, because confusion is in the majority. So nowadays, with so much confusion in the world, I can indicate to the people where to go, but they do not follow me. Distressing, isn’t it?
Classical music is wasted upon the simple peasant, but let them hear ‘The Breaking of the Willows’ or ‘The Bright Flowers’ and they will be very jolly. Similarly, wise words do not rest in the hearts of the people. Perfect words do not stay, because vulgar words are in the ascendant. Two basic drums can drown out the sound of the bell and deny the pleasure it could give. These days the whole world is confused. Even if I wanted to go in a particular direction, what good would it do? Since I understand this, if I were to try and force people to go my way, that would just be to fall into a delusion of my own. It is better just to let things be and not force them. If I don’t get into such struggles, I shan’t have anything to worry about. A leper has a son born at night-time and he rushes to find a light to look at him. His eagerness to see is based on his fear that the child will look like him.
A hundred-year-old tree is chopped up and from that is fashioned a sacrificial bowl, engraved and coloured green and yellow. The rest is thrown away into a ditch. Now, if we compare the sacrificial bowl and that which was cast away, there is certainly a difference between them in terms of beauty and ugliness, but they are one in that they have both lost their innate nature. Robber Chih, as distinct from Tseng and Shih, is very different from the others, but they are all one in having lost their innate nature. There are five ways in which the innate nature is lost. The first is when the five colours confuse the eye and deprive it of clarity of vision. The second is when the five notes confuse the ear and deprive it of the ability to hear. The third is when the five smells affect the nose and cause pains and distress to the forehead. The fourth is when the five flavours deaden the mouth and deprive the sense of taste of its ability to enjoy. The fifth is when pleasures and dislikes unsettle the heart and make the innate nature unstable. These five bring troubles to life. Now the followers of Yang and Mo start spreading out, thinking they have discovered something. But I would not describe this as news. What they have grasped only brings distress, so how can this be the right thing? If they have, then we could claim that the dove in the cage has found something worthwhile. Likes and dislikes, music and colours just confuse your inner self, while wearing caps of leather and feathered hats, carrying official decrees in hand and wearing ceremonial robes hinder appreciation of that which is external. Stuffed full of nonsense on the inside and bound by cords externally, people still look around, even when tied up like this, and claim they have grasped something. Why, they are no better off than criminals who are clamped in irons, their fingers in the screw, or tigers and leopards trapped in cages, yet they still think they have grasped something worth following.
CHAPTER 13
Heaven’s Tao
It is Heaven’s Tao to journey and to gather no moss,
thus all the forms of life are brought to perfection.
It is the Emperor’s Tao to journey and to gather no moss,
which is why the whole world comes to his feet.
It is the sages’ Tao to journey and to gather no moss,
thus all that lies within the oceans venerates them.
To understand Heaven clearly,
to comprehend the sages,
to journey through the entire cosmos
following the Virtue of the Emperors and the kings
but also to be spontaneous themselves:
this is the nature of those who comprehend,
seeming not to know
but being centred in stillness.
The sages are quiescent, not because of any value in being quiescent, they simply are still. Not even the multitude of beings can disturb them, so they are calm. Water, when it is still, reflects back even your eyebrows and beard. It is perfectly level and from this the carpenter takes his level. If water stilled offers such clarity, imagine what pure spirit offers! The sage’s heart is stilled! Heaven and Earth are reflected in it, the mirror of all life. Empty, still, calm, plain, quiet, silent, non-active, this is the centredness of Heaven and Earth and of the Tao and of Virtue. The Emperor, king, and sages rest there. Resting, they are empty; empty, they can be full; fullness is fulfilment. From the empty comes stillness; in stillness they can travel; in travelling they achieve. In stillness they take actionless action. Through actionless action they expect results from those with responsibilities. Through actionless action they are happy, very happy; being so happy they are not afflicted by cares and worries, for these have no place, and their years of life are prolonged. Empty, still, calm, plain, quiet, silent, actionless action is the foundation of all life. If you are clear on this and facing south, it means you are a noble like Yao; if you are clear on this and facing north, you will become a minister like Shun.
Looking up to them, you observe the Virtue of Emperors, kings and the Sons of Heaven. Looking down on them, you observe the Tao of the dark sages and the uncrowned king. If you retire as they did, amongst the hermits of the rivers and oceans, mountains and forests, you will be considered like them as true scholars. Coming forward and offering help to this generation brings great fame and merit and the whole world becomes one. The sage is still; the king travels. Actionless action brings honour. The beauty radiated, since it arises from simplicity, outshines the rest of the world. Clarity is the Virtue of Heaven and Earth: this is the great Origin, the great Beginning. To have it is to be in harmony with Heaven, to bring equality with everything below Heaven and to be in harmony with all people. To be in harmony with all people is called human happiness; to be in harmony with Heaven, this is called Heavenly happiness.
Chuang Tzu said,
‘My Master Teacher! My Master Teacher!
He judges all life but does not feel he is being judgemental;
he is generous to multitudes of generations
but does not think this benevolent;
he is older than the oldest
but he does not think himself old;
he overarches Heaven and sustains Earth,
shaping and creating endless bodies
but he does not think himself skilful.
This is what is known as Heavenly happiness.
’There is a saying: “If you know the happiness of Heaven, then you know that life is from Heaven and death is the transformation of things. In their stillness they are yin and in their journeying they are yang.” To know Heavenly happiness means that you do not upset Heaven, nor go against others. You are not reliant on material things, you are not rebuked by the ghosts. There is a saying: ”He moves with Heaven and rests with Earth, his heart is one, he is the king of the whole world; the ghosts do not worry him and hissoul is not wearied, his heart is one with all living beings.” This means his emptiness and stillness enter all beings in Heaven and Earth, travelling alongside all beings. This is known as the Heavenly happiness. Heavenly happiness is the heart of the sage; this is how he cares for all under Heaven.’
The Virtue of Emperors and kings considers Heaven and Earth as its parents, the Tao and Virtue as its master and actionless action as its core. Through actionless action they can make the whole world do as they will and yet not be wearied. Through action they cannot even begin to fulfil what the world requires. This is why the ancient ones valued actionless action. When both the leaders and those below them are in actionless action, then both the leaders and the underlings have the same Virt
ue. If those below and those above share the same Virtue, then none of them is in the position of a minister. If those below act and those aboveact also, then those above and those below share the same Tao. If those above and those below share the same Tao, then there is no one to be the lord. However, those above tend to care for the world by actionless action, while those below care for the world by action. This has always been the case. Thus the ancient kings of the world, who knew everything about Heaven and Earth, had no designs; even though they understood the whole of life, they did not speak out; though their skills were greater than any in the lands bounded by oceans, they did nothing.
Heaven produces nothing,
yet all life is transformed;
Earth does not support,
yet all life is sustained;
the Emperor and the king take actionless action,
yet the whole world is served.
There is a saying that there is
nothing as spiritual as Heaven,
nothing as rich as Earth,
nothing as great as Emperors and kings.
It is also said that the Virtue of Emperors and kings finds its match in that of Heaven and Earth. Thus can one ascend with Heaven and Earth, gallop with all life and harness all people to the Tao.
The beginning lies with those above, the outworking with those below; the important lies with the ruler, the details with the minister.
The three armies and five types of weapons53 are the irrelevant aspects of Virtue.
Handing down rewards and punishments, advantage and loss and the inflicting of the five types of sentence,54 these are the irrelevant aspects of teaching.
Rituals and laws, weights and measures and all the attention to self and name are the irrelevant aspects of governing.