Chuang Tzu Translated by Nina Correa

Zhuangzi Translated by Nina Correa

Zhuangzi Chapter 11: Involvement, Acceptance or Control

Translated by Nina Correa

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I’ve heard of being actively involved in the world, and of quietly accepting the world, but I haven’t heard of being able to control the world. If one is actively involved in it, they’d be afraid the world might pervert their nature. If one is quietly accepting of it, they’d be afraid the world might change their virtue. If the world couldn’t pervert one’s nature nor change one’s virtue, why would there be a need for anyone to control the world!

In olden times when Yao was in control of the world, he caused the world to be filled with delightful activities. All that excitement affected people’s natures, and they took no time out to rest. When Jie was in control of the world, he caused the world to be filled with oppression. All the hardships affected people’s natures, and they found no time to be joyful. If there’s no time for rest or no time for joy, there can be no virtue. If there’s no virtue, no one in the world would be able to last for long.

What if people have too much pleasure? They’re overloaded with Yang. What if they have too much anger? They’re overloaded with Yin. Being overloaded with either Yang or Yin would prevent the four seasons from naturally occurring, would prevent heat and cold from complimenting each other, and thus would definitely cause harm to the shape of everything on the earth! By making someone be excessively happy or angry it would cause them to lose their balance, live in a place of constant upheaval, always be worried that they might be missing out on something, and lose focus because they got stuck where they were. At that point the world would begin to be besieged with arrogant criticism and proud ferocity, and from that point on people like Robber Zhi, Zeng Shen and Shi Qiu would prevail.

Therefore, proposing that the world would be benefited by those who are good is insufficient. Proposing that the world should punish those who are evil is inadequate. The whole world is incapable of meting out rewards and punishments. From the time of the Three Dynasties onward, many troubles have come about by using the idea of rewards and punishments in people’s affairs. How can anyone find the time to leisurely contemplate their own nature and destiny?

Furthermore:
Finding utter delight in keen eyesight? One would be overloaded with colors.
Finding utter delight in sharp hearing? One would be overloaded with sounds.
Finding utter delight in benevolence? One would wreak havoc on virtue.
Finding utter delight in righteousness? One would pervert the natural flow.
Finding utter delight in rituals? One would make evaluations based on skill.
Finding utter delight in sensual pleasures? One would make evaluations based on excess.
Finding utter delight in wisdom? One would make evaluations based on effectiveness.
Finding utter delight in knowledge? One would make evaluations based on looking for errors.

If those in the world can quietly contemplate their own nature and destiny, then the eight delights mentioned above could just as easily be accepted or discarded. If those in the world don’t quietly contemplate their own nature and destiny, then the eight delights mentioned above would be selectively culled through, determining which ones are most savory, and people would try to keep those securely within themselves thus wreaking havoc on the whole world. And if the world began to respect and cherish those things, how confused the world would become! How could anyone correct that kind of mistake and move on? So they become defensive in their words about them, kneel and sit down to receive them, and bang their drums and sing while dancing with them. What can I do about it!

So, a respectful prince has no choice but to observe all this happening in the world, and realize it’s best to take no action whatsoever. Taking no action, but simply contemplating his own nature and destiny. So, if value is placed on what a person can actually do in this world, then it can provide support for the world. If a person shares love with the world, then it can protect the world.

Also, if a respectful prince is able to not allow his five organs to be corrupted, nor painstakingly try to accentuate his hearing and eyesight; rest comfortably like a corpse while appearing like a dragon; be silent as a deep hole while sounding like thunder; move with his spirit while following the heavens; at all times dwelling in non-action while every living thing completes the efforts of their own labors – I wonder what leisure time any of us would have to think about ruling the world!

Cui Qu (Anxious Mountain Bird) asked Lao Dan (Laozi):
“If you don’t control the world, how could you influence people’s minds?”

Lao Dan replied:
“You should be careful not to stir up people’s minds. People’s minds can be shoved down or pumped up. When manipulated in this way their minds would feel as though they were boxed in by an executioner, bogged down and restrained, then any softness could turn into firm resistance. Having been pierced, stabbed, carved and engraved, its heat can burn like fire and its coldness can chill like solid ice. It can rapidly shift from compliance to arrogance, and just as quickly be comforted by something incomprehensible. It can reside in quiet depths, then be swept up as though it was hanging upside down from the sky. What can rise up arrogantly and be filled with itself while refusing to stay in any one place for long – only the human mind!”

In former times Huang Di began stirring up people’s minds with concepts of benevolence and righteousness. Then Yao and Shun ran themselves ragged trying to take care of everyone in the world, agitating their five vital organs by trying to become benevolent and righteous, and causing harm to their blood and breath by trying to instigate laws of moral conduct. Even after all that work, there were still some who wouldn’t submit. So Yao then exiled Huan Dou (Loud Protester) to Chong Mountain, banished the three Miao tribes (ethnic minorities in SouthWest China) to San Wei, and sent Gong Gong (Meddlesome Revolter) away to You Dou. Even those actions couldn’t get the world to submit, although they were carried out through the reigns of three kings, but just got the world into more trouble as time progressed.

At the bottom of the ladder were Jie (the tyrant) and Zhi (the robber). At the top were Zeng Shen and Shi Qiu (men who set themselves up as exemplars of Confucian values), then all sorts of Confucians and Mohists cropped up. From then on, friendliness and hostility both caused suspicion, the slow-witted and the clever both sought to deceive, approval and denial were both deemed offensive, lies and sincerity were both scoffed at, and the whole world went into decline. There were so many dissimilarities between what was considered to be the greatest virtues that naturalness and destiny got fragmented and scattered about. The world became so enchanted with the idea of accumulating knowledge that regular people kept contending with each other for excellence. At that point, axes and saws were used to prune them (redirect their growth), ropes and cords were used to kill them (prevent their growth), and hammers and chisels were used to break them down (discourage a quest for growth). If the world had any structure on which to depend, it was thrown completely out of whack, and what’s ultimately to blame for that is the disturbing of people’s minds. That’s why the great Sages are hiding high in the mountains on the precipice of steep cliffs, and the rulers of the rest of the world are shaking with anxiety and fear in their palaces below.

In this era the dead are piled up, resting their heads on each other as though their bodies were pillows. Those who’ve been shackled bump into each other as they stumble along. Those who’ve received amputations for punishment can only sit looking on wistfully. Then the Confucians and Mohists stand off on the sidelines, rolling up their sleeves as though they’d been shackled as well. Oh dear, how very extreme! They’re without shame and don’t even know how ridiculous they appear – that’s the extreme they’ve gotten themselves to! I’ve never know of wisdom and knowledge not becoming like the nails and pins used to hold together the cangues around people’s necks, nor of benevolence and righteousness not becoming like pegs and bars holding the shackles in place, nor of all the knowledge of Zeng Shen and Shi Qiu not becoming like ammunition to be used by Jie and Zhi.

Therefore, it’s been said:
“Cut off wisdom, abandon knowledge, and the world would take care of itself.”

When Huang Di had been established in his position as emperor for nineteen years and oversaw everything in the world, he heard that a man named Guang Cheng Zi (Master Vast Accomplishment) was resting in the foothills of Mount Kong Tong (Sky High Mountain). He (Huang) went to visit him (Guang) and said to him:

“I’ve heard, my dear sir, that you’ve reached the ultimate Dao, and I’d really appreciate hearing about the essence of the ultimate Dao. I’d like to get hold of the essence of heaven and earth in order to help me grow more crops to feed my people. I’d also like to become a master of Yin and Yang in order to satisfy the lives of everyone. How can this be accomplished?”

Guang Cheng Zi responded:
“It seems like what you want to ask about is the substance of things, but what you want to take control of is the manifestations. Since you’ve been ruling over the world, you can’t wait for the floating clouds to accumulate before it rains, nor can you wait for vegetation to naturally turn yellow and wither, nor can you appreciate the benefits of the waning of the sun and moon. Besides that, your mind is so filled with thoughts of how best to be influential that you cut and clip away at everything. How could any words be sufficient enough to explain to you about the ultimate Dao?”

Huang Di retired, relinquished control of the world, built himself a special room in which he placed a white grass mat and lived in there for three months. Then he went again to ask for further instructions from him.

Guang Cheng Zi was lying down with his head facing the South. Huang Di humbled himself by approaching from the North (a position of inferiority for an emperor) and entered by

crawling forward on his knees. He then showed more respect by bowing his head to the floor before asking:
“I’ve heard, my dear sir, that you’ve reached the ultimate Dao, and I’d humbly ask you something. In what ways can I take control of my own body in order to be able continue for a long time?”

Guang Cheng Zi opened his eyes in amazement and sat up, saying:
“Very good! That question of yours! Let’s get started, and I’ll explain to you about the ultimate Dao.
“The inner essence of the ultimate Dao – deeply secluded, darkly obscure.
“The outer extremities of the ultimate Dao – dimly clouded, echoing silently.
“There’s nothing to be inspected, nor anything to be heeded.
“Its spirit can be embraced through stillness.
“Its shape will adapt itself.
“You must be still; you must be quiet,
“Without exerting your body,
“Without agitating your essence,
“And only then will you be able to continue for a long time.
“When the eyes see nothing,
“The ears hear nothing,
“The mind thinks nothing,
“Your spirit will protect your body,
“And only then will your body be able to continue for a long time.
“Taking care of what’s inside of you,
“Disregarding what’s outside of you,
“Getting rid of all those thoughts.

“That will be the avenue for you to reach up to the great brightness, to the ultimate connection with the ultimate source of Yang. Then you can enter the door to deep seclusion and dark obscurity, to the ultimate connection with the ultimate source of Yin. Heaven and earth have structures that force compliance and Yin and Yang have hiding places for their many treasures. Carefully keep watch over your own person, and other things will thrive on their own. I guard the place where unity brings everything into harmony, and in this way I’ve been able to manage my body for twelve hundred years and my shape hasn’t yet reached a point of decline that usually comes with old age.”

Huang Di again lowered his head in respect and said:
“You speak words coming directly from the heavens!”

Guang Cheng Zi said:
“Let’s go further! I’ve even more to tell you. That (ultimate Dao) within things can never be exhausted, yet people all tend to believe there’s an end point. That within things can never be measured, yet people all tend to believe they can find the beginning and the end. One who achieves my Dao will be both higher than an emperor and lower than a king. One who misinterprets my Dao will look up to the brightness but remain in the dirt below. Today, in regards to the many things that flourish here, all of them are born from dirt and return to dirt.
“So, I’m going to leave you now, to enter the doorway to infinity and travel to the limits of boundlessness. I’ll join with the brightness of the sun and the moon. I’ll share the constancy of the sky and the earth. Whatever I come into contact with, I’ll make a bright connection with! Whatever has passed me by, I’ll merely observe as a shadow! People exhaust themselves and die, but I alone keep on living!”

Yun Jiang (Cloud General) was traveling east when he came upon some branches that had been thrown about by a passing tornado, and happened to run into Hong Meng (Silly Goose). Hong Meng was walking next to Yun Jiang patting his belly and jumping around joyfully. Yun Jiang looked him over, paused for a minute, and asked admiringly:
“Hey, old man, who are you? What are doing, old man?”

Hong Meng just kept on patting his belly and jumping around joyfully as he answered Yun Jiang:
“Skipping along.”

Yun Jiang said:
“I have a very sincere question to ask you.”

Hong Meng raised his head and looked directly at Yun Jiang saying:
“Uh oh!”

Yun Jiang said:
“The essence of the heavens is not in harmony. The essence of the earth is constricted. The six vital energies (possibly: anger, joy, pain, pleasure, love and hate) are all mixed up together. The four seasons are out of control. Now, what I want to do is find a way to bring together the six vital energies and make them perfectly in tune in order to educate the masses about life. Do you know how that can be done?”

Hong Meng was still patting his belly and jumping around joyfully, and he turned away saying:
“I don’t know anything! I don’t know anything!”

Yun Jiang wasn’t able to ask any more questions. Three years later, as Yun Jiang was again traveling in the east through the wilderness of the state of Song, he bumped into Hong Meng. Yun Jiang was delighted, and he raced to catch up with him then said:
“Heavenly one, have you forgotten me? Heavenly one, have you forgotten me?”
Bowing his head deeply to the ground, he showed his desire to learn more from Hong Meng.

Hong Meng said:
“I just flit about and don’t know what I’m looking for. Like a dog who wanders from place to place, I don’t know where I’ve been. Being one who just skips about slapping the soles of my shoes on the ground, I merely observe without being presumptuous. What could I possibly know?”

Yun Jiang said:
“I also consider myself to be like a dog who wanders from place to place, but people still follow me around as though I’m actually going someplace. I have no alternative but to be around other people, and now they never leave me alone. I wish you’d share with me at least one word of advice.”

Hong Meng said:
“Whatever brings chaos to the natural flow of the heavens and is contrary to the inborn nature of things will be opposed by the mysteries of Nature. When the animals separate themselves from their herds, the birds all chatter throughout the night, the trees and bushes dry out and wither up, and insects become extinct – that would have to be due to people trying to take too much control over what’s happening around them.”

Yun Jiang said:
“Okay, but then what am I to do?”

Hong Meng said:
“What are you doing, asking me to share in that bitterness with you? I’m going to dance off and transcend all this while you go back home!”

Yun Jiang said:
“It’s been so hard to find you again, heavenly one. I’d really appreciate it if you could offer just another word of advice.”

Hong Meng said:
“Okay, I’ll share a few more thoughts.

“On cultivating your heart:
“You could create a discipline for yourself to dwell in non-interference and allow things to transform of themselves.

“Allow your physical shape to hang loosely like a gourd.
“Regurgitate any sense of your own cleverness and intelligence.
“Forget about trying to make things conform to your own set of ethics.
“Find a place within you of great harmony with everything, just as the tides of the ocean easily come in and go out.
“Sift through your mind and find the spirit there.
“Allow nothing to cause you to lose sight of your developing spirit.

“All living things will continue on their way, each returning eventually to their roots. Each will return to their roots but won’t know why. Being muddled, muddy, confused and deluded is the way people spend their entire lives. If they can ever become aware of that only then can they progress out of that hole. By not looking to categorize themselves, nor trying to figure out why things happen the way they do, everyone would fall into their own natural way of living.”

Yun Jiang said:
“Heavenly one, you’ve showered your virtue on me and shown me your secrets. Now I have to ponder all this, and hopefully I’ll eventually get it.”

Again he bowed deeply touching his head to the ground then stood up and left.

Nowadays it’s common for people to all be delighted when they come across others who feel the same way they do, but to loathe people who think differently. They want to be around those who are similar to themselves. They don’t want to be around those who are different, so they isolate themselves from that type of people. If they isolate themselves from that type of people, then how could they not constantly be isolating themselves from most of the people? If one continues to associate with certain people it’s because one prefers listening to what they have to say, unless one feels like they can’t measure up to the skill of those people.

Furthermore, those who want to get involved in what’s going on in their country will latch on to the benefits provided by the three kings (rulers of the three states: Xia, Shang and Zhou), but won’t pay attention to the troubles they’re causing others. That’s like adopting for oneself the good fortune of all the people in a country, but how many can adopt all that good fortune yet avoid neglecting what’s really happening to the country’s people? The chances of saving all the people in the country are one thousand to one. The chances of devastating all the people in the country are more than ten thousand to one, which leaves a higher possibility of devastation. How sad it is that those who are in possession of all this territory aren’t aware of this.

One who possesses all this territory possesses all the great things within it as well. One who possesses all these great things shouldn’t regard them as mere things. If things are not treated merely as things, then each thing is able to be a thing unto itself. As each thing reaches a clarity of their own thing-ness, they don’t oppose other things. Then wouldn’t it be possible for the common people to control their own world and stop there? Moving to and fro in all directions, traveling throughout the entire land, each going on their own way – this is called self-possession. When people are self-possessed – this is called finding the greatest treasure of all.

A great person’s teachings seem to take shape from the shadows and resound like an echo. When questioned, she answers from the depths of her heart mingling with the whole world. She rests when there’s no reason to move forward, and moves forward without a sense of direction. She supports you as you travel through the snags and hindrances on your journey, and skips along with you without looking for a reason why you’re doing what you’re doing She appears and leaves without making judgments, not measuring time in accordance with days. She sings along with your ideas with her whole body, and connects with the great harmony you share. When in a state of great harmony, she has no sense of herself. Having no sense of self, what would she have to achieve by acquiring more?

One who presents themselves as having possessions has always been regarded as being princely. One who presents themselves as having nothing is regarded by the heavens and earth as a friend.

Things may have very little actual value, but they can’t avoid being taken and used for some purpose.
People may be inadequate, but they can’t avoid someone trying to lean on them.
Personal matters may lurk unheeded, but they can’t be ignored for long.
Laws may be old and outdated, but they’re still held up as mandates.
Righteousness may seem very far away, but is still held within each person.
Benevolence is a matter of the heart, but it’s shoved down people’s throats.
Rituals are basically simple, but they’re made into elaborate affairs.
Virtue naturally rests within each person, but it’s made into a praiseworthy thing.
Dao is contained within everything, but people keep trying to give it new meaning.
The heavens emit natural energy, but people try to alter it.

Therefore, a wise person:
Observes the heavens but doesn’t butt into its actions;
Achieves virtue but doesn’t try to pump it up;
Flows with Dao but doesn’t turn it into a religion;
Adopts benevolence but doesn’t expect it from others;
Extends righteousness but doesn’t get bogged down by it;
Deals with rituals but doesn’t hide behind them;
Deals with personal matters and doesn’t shirk responsibility;
Looks for equality in laws and doesn’t let them become senseless;
Depends on other people but not to their detriment;
Appreciates the usefulness of things but doesn’t trash them.
Most things don’t get him riled up enough to cause him to take action, but he doesn’t stop acting completely.
One who fails to understand the heavens can’t possibly practice virtue.
One who doesn’t connect with Dao can never know themselves.
One who fails to understand Dao will surely end up being a very unhappy person!

How can Dao be explained? There is the Dao of the heavens and the Dao of people. To not intentionally interfere but obey the natural order is heaven’s Dao. To interfere until exhaustion sets in is people’s Dao. That which leads is heaven’s Dao. That which enslaves is people’s Dao. Heaven’s Dao when compared with people’s Dao are really very far away from each other. One mustn’t fail to observe that.

Zhuangzi Chapter 12: The Heavens and the Earth

Translated by Nina Correa

Although the universe is huge, it keeps changing by itself while remaining on an even keel. Although there are many different types of creatures in the world, they follow a unified order. Although people put out individual effort in their lives, they’re all still directed by a ruler. The virtue of the ruler originated in the heavens and developed along with the heavens. Therefore, it’s been said that the rulers in the remote past directed the world by not interfering, and left virtue up to the heavens.

View spoken words through the lens of Dao, and it can be seen that the ruler has made everything right in the world. View the differences between things through the lens of Dao, and it can be seen clearly that the ruler is righteous to everyone. View the abilities of things through the lens of Dao, and officials would be appointed to their proper positions. View the natural flow of everything through the lens of Dao, and every creature would be prepared to respond to anything.

Therefore, what connects the heavens and earth is virtue, and what moves along with all living things is Dao. What has the most control over people is their own personal affairs. What provides them with certain abilities is their inborn skill. Skill is commingled with one’s affairs; one’s affairs are commingled with righteousness; righteousness is commingled with virtue; virtue is commingled with Dao; Dao is commingled with the heavens.

Therefore, it’s been said:
“Those in ancient times who nourished and cultivated the world were without personal desires, and the world had everything it needed. They didn’t interfere, and all living things transformed on their own They were as silent as a deep abyss, and the rest of the people became tranquil.”

It’s been written:
“Deeply connect with the source of all beings and every task will fulfill itself. Without using one’s mind to attain anything, one’s spiritual guides will be at one’s beck and call.”

A Master said:
“Dao is what covers all things from above and supports them from below. It’s as large and vast as a huge ocean! An aware person can’t avoid cutting through the arrogance of their mind.

“To act without interfering with things is called heavenly.
“To speak without interfering with things is called virtuous.
“A loving person who benefits things is called benevolent.
“To not differentiate but seek similarities is called great.
“To behave in a way that doesn’t demand respect or reciprocation is called generosity.
“To have many things despite their unconventionality is called wealth.
“To capture and hold on to what’s in one’s heart is called putting oneself in proper order.
“Succeeding in acting from the heart is called standing firmly on the ground.
“Abiding by Dao is called being prepared.
“Not trying to cause the defeat of another’s will is called the final touch that completes.

“If an aware person has received insights from these ten things, then their heart becomes like a great sheath to all events that might beset them, and their sense of abundance will remain even if all the other things leave them. And so, gold is left stored in the mountains and pearls are left stored in the deep ponds. He doesn’t profit from selling or bartering, nor from holding on to precious treasures. He doesn’t find pleasure in the idea of a long life nor does he become sad at the idea of an early death. He doesn’t honor those in high places, nor does he look down on those who are poor. He doesn’t try to limit the benefits others gain in order to get more for himself by cheating, nor does he seek to be the ruler of the world for the sake of his own appearance. He appears then as luminous. All living things become united in their own sense of self-importance in this world, and live and die on the same level.”

A Master said:
“Dao seems to dwell in a deep pond with water as clear as the sky. Metal and stone of themselves can’t produce a sound like the cry of small birds. Therefore, metal and stone are made into musical instruments whose sound can’t be distinguished from the cry of small birds. Who could tell the difference between them!

“A person of kingly virtue can pass by unnoticed due to her plainness, and would be ashamed to think she understood what was actually going on. Her roots are established in an ever-flowing pond and she takes on the appearance of a spirit. Her virtue spreads out like a vast meadow, emitting from her heart, and allowing other things to select what they will from her. Therefore, anything that goes against Dao is lifeless. A life that goes against virtue is meaningless. Could someone who preserves their form throughout their life while being well-established in virtue and insightful about Dao be going against their prescribed virtue? When fired by inspiration, it suddenly exudes from her, and she excitedly moves about, and all living things join with her! This is called being a person with their own prescribed virtue. Looking deeply at the shadowy darkness, she listens attentively to sounds that can’t be heard. She may be completely surrounded by pitch dark, yet she only sees the dawn breaking. She may be completely surrounded by silence, yet she only hears harmonious notes. Therefore, reaching deeply and deeper still she’s able to perceive things. Reaching into her spirit and going beyond spirit she’s able to touch on essence. In that way she can be intimate with all living things. From what’s vanished she’s able to freely find what’s been looked for. The hours pass quickly even though an entire night has passed. To her, what’s large is the same as what’s tiny; what’s long is the same as what’s short; what’s near is the same as what’s far.”

Huang Di had reached the northern end of the Red River when he climbed to the top of one of the hills in the Kun Lun mountains and looked southward. He realized that somewhere on his return trip he’d lost his precious dark pearl. He sent Knowledge to search for it, but he couldn’t find it. He sent Li Zhu (a legendary person with such acute eyesight that he could see the tip of a feather and spot a needle in a haystack) to search for it, but he couldn’t find it. He sent Chi Gou (Inquisitive Speaker) to search for it, but he couldn’t find it. It was only when he sent Xiang Wang (Non-seeker) that Xiang Wang found it.

Huang Di said:
“Isn’t it strange that Xiang Wang was the only one who was able to find it?”

Yao’s teacher was Xu You. Xu You’s teacher was Nie Que. Nie Que’s teacher was Wang Ni. Wang Ni’s teacher was Bei Yi.

Yao asked Xu You:
“Could Nie Que be used to gain a better bond with the heavens? I’m sure I could persuade Wang Ni that I really needed to rely on him (Nie Que) right now.”

Xu You said:
“That would be a dangerous thing to do! It could turn the whole world upside down. As a person, Nie Que is intelligent, clever and knowledgeable. He’s talented at being perceptive and sharp-witted, and he naturally outshines others in those areas, so he’s able to help people to be satisfied with what they get from the heavens. Those talents allow him to look into how he can prevent people from being excessive, but he doesn’t know much more than recognizing excesses. And you think he could assist you in bonding with the heavens? He can offer up his own talents to help, but that would have nothing to do with the heavens. His viewpoint comes from his own explorations into himself and others around him. His deep respect for this type of knowledge would run amok like a forest fire, causing all sorts of things to begin to take place. It would cause creatures to act like tormented animals, which would cause them to try to comply to whatever was being thrown at them. Trying to comply with what the rest of the people considered to be suitable, everything would start transforming at random without having come from a place of stability first. That guy would be of no use in assisting you to bond with the heavens! There’s someone who’s looked up to as a guide in every group of people. The actions of the group can be a reaction to the mandates handed down by this father figure, but the actions of the group can’t possibly react to both the mandates of the father figure and the mandates of the father figure’s father figure. That kind of governing would be like leading everyone into chaotic disorder – bringing disaster to those who enact the mandates and destruction to the ruler.”

Yao was making an inspection of Mount Hua when the person who was given charge over the fief of Hua said:
“Wow! A Sage! Please let me express my good wishes to you, Sage. May the Sage live a long life.”

Yao said:
“No, thanks.”
“May the Sage become rich.”
Yao said:
“No, thanks.”
“May the Sage have many male sons.”
Yao said:
“No, thanks.”
The feudal lord said:
“A long life, riches, and many male sons is what people wish for. Are you the only one who doesn’t want those things?”

Yao said:
“Having many male sons would make a person worry about how they were going to act. Becoming rich would make a person have to get involved in lots of business affairs. Attaining a long life would make a person feel a sense of shame. Those three things can hinder a person from cultivating virtue, so I’d rather decline them all.”

The feudal lord said:
“At first I mistakenly thought you were a Sage. Now it’s obvious you’re actually a person who’s been entrusted with a role of leadership. When all the different types of people were born, they were each given certain things to do. If someone is given many sons, they’ve each already been set on a course, so what’s there to worry about? If someone is given wealth all they have to do is divide it up between others, so what other affairs would be necessary?

“The Sage dwells like a quail (staying close to the ground) and eats like a hatchling (feeding on what’s given to it). When he takes to flight like a bird, he doesn’t make a spectacle with his wings. When the world has Dao, then he prospers along with all things. When the world is without Dao, then he cultivates his virtue to break through the barriers. After ten thousand years, when he gets tired of dealing with the world, he can take off to the mountains and become an Immortal. Riding along beside the white clouds, he’d be like the emperor of all the land he passed over.

“The three things that worry you so much mean nothing to him, so he never brings disaster upon himself. Then how could he ever feel a sense of shame for anything?”

The feudal lord started to walk away, and Yao went after him saying:
“Can you wait a minute, as I have something to ask you.”

The feudal lord said:
“Go away and stop bothering me.”

When Yao was in power over the world, he appointed Bo Cheng Zi Gao (Mr. Successfully Promoted) to the position of Duke. Yao then gave over the throne to Shun. Shun then gave over the throne to Yu. At that point, Bo Cheng Zi Gao retired as Duke and went into the fields to become a farmer. Yu went to visit him and found him plowing in an open field. Yu rushed up to him, placing himself in an inferior position (facing north) and asked:

“Long ago when Yao was the ruler of the world, he appointed you to the position of Duke. Yao gave over the throne to Shun, and Shun gave over the throne to me, whereupon you retired your position and became a farmer. I’d really like to know why you did that?”

Zi Gao said:
“Back in the days when Yao ruled the world, he offered no rewards to the people, but they kept on with their work. He threatened no punishments, but the people were respectful. Nowadays you’ve instigated both rewards and punishments, and the people are heartless. Their own virtue has declined as the threat of punishment has overcome them. Future generations will become even more unsettled because of what you’ve started! Why don’t you just go away? Leave me to my work.”

With that he went back to plowing the rows in his field and completely ignored Yu’s presence.

In the peaceful time before anything was created, there was nothing and namelessness. Out of that arose a One, but this One had no form. Then things sprouted up and each of them was given what is called a virtue. What had no shape divided and congealed into what is called destiny. Through stillness and motion things eventually came to life, and as their textures evolved they came to be called forms. The physical structure of each thing is built to protect it’s spirit, and each one has their own characteristics which are called their inborn natures. Their inborn natures allow them to cultivate ways to return to their own virtue, and their virtue allows them to fit in with the time before anything was created. Fitting in this way allows them to become empty, and that emptiness allows them to become great. Join what comes out of one’s mouth with the chirping of birds. If what comes out of one’s mouth has joined with the chirping of birds, then one has become joined with the heavens and earth. Once this union is made, it’s the connecting thread of all things, and although one might seem to be foolish and confused, to become this way is called connecting with one’s deepest virtue. Fitting things together in this way is the great concordance.

A Master (Confucius) asked Lao Dan (Laozi):
“There are people who study Dao as though it were a means to criticize each other, discussing what can and cannot be done, what is so and what isn’t so. The philosophical debaters have a saying: ‘The “hard” and the “white” can be distinguished from each other as clearly as if they were hanging individually in space.’ Do you suppose they could be called sages?”

Lao Dan said:
“A person like that would wear himself out by always trying to force his mind to keep up with the different theories that came up. A dog is held still with a leash because he has the instinct to chase after small animals in the fields. Apes and monkeys confine themselves to the mountain forests because that’s where they can best use their innate abilities (climbing trees, etc.). Qiu (Confucius), let me try to tell you something that you don’t really have the ability to hear, as well as something you don’t have the ability to speak about. It’s quite ordinary to have a head and toes, but there are many without minds and ears. Of those who have a specific form, they can’t imagine what it would be like not to have a form, yet everything that exists seems bent on trying to be what they’re not. They move and stop, live and die, rise up and fall down – and they end up constantly being in either one extreme or the other. Those are the things that govern people’s existence. Being able to forget about those things and forget about the heavens – that would be called self-forgetting. A person who forgets themselves – they would be referred to as someone who has entered the heavens.”

Jiang Lu Mian (Striving for a Backbone) went to visit Ji Che (Supportive Younger Brother) and said:
“The ruler of the state of Lu requested my presence and said to me: ‘Please share with me some of your teachings.’ I politely refused because it wasn’t an official order from him. Even though I refused, he wouldn’t take no for an answer. So, I went ahead and told him some things, but I don’t know whether I hit the mark or not. Please let me give you a sampling of my recommendations to him. I told the ruler of Lu: ‘You must present yourself respectfully and modestly and raise in rank those who show loyalty and faithfulness, but not those who are owed favors. Then who among the people wouldn’t curry your favors!’ “

Ji Che broke out laughing and said:
“Even though those are some pretty masterful words, to think they could reach into the nature of a king or emperor would be like an angry mantis thinking he could stop a car by waving his arms around. He could never succeed at that task! And if they did what you suggested, people would surely put themselves into a dangerous position. He’d sit on his terrace observing everything, while those who wanted to deceive him would rush around pretending to be something they weren’t.”

Jiang Lu Mian got an expression of shock and amazement on his face and said:
“I’m bewildered that you wouldn’t agree with those masterful words! Even so, I wish you’d tell me in your own words what you would have said.”
Ji Che said:
“When a great sage governs the world, he sways the people’s hearts, making it easy to teach them new methods to follow which would extinguish the meanness in their hearts and move on as though it was of their own volition. They would be following their own nature, and they wouldn’t know how it happened. Once they’d become that way, what need would he have to look for guidance from the teachings of Yao and Shun or go to the murky depths that beleaguer those who are trying to guide anyone? Their desire would merely be to dwell in their minds and conform to virtue!”

Zi Gong had wandered south of the state of Chu and was returning through the state of Jin. As he passed along the sunny side of the Han River, he spotted an elderly man who was working in his vegetable garden. He’d dug a well, and was in the process of carrying the water back to irrigate his garden in a small jar, and was working himself to the bone. He was really exerting himself, but had little to show for his efforts.

Zi Gong said:
“A machine has been invented which would allow you to completely soak a hundred vegetable gardens in one day. It requires very little effort, but provides great results. Wouldn’t you want one of them, sir?”

The man looked up from his garden, saw the stranger, and said:
“How does it work?”

He replied:
“The machine is made from a long piece of wood that’s been chiseled so it’s heavier in the back and lighter in the front. The water can then be lifted out of the well quite easily and quickly, like a dog lapping water from a bowl, then sprayed out over a large area. It’s called a Gao.”

The gardener gave him a dirty look then laughed and said:
“I’ve heard from my master that those who possess machines must end up becoming mechanical in their affairs. Those who are mechanical in their affairs must end up becoming mechanical in their hearts and minds. If a mechanical heart is situated in one’s chest, then one can’t prepare oneself to receive pure simplicity. If one can’t be prepared to receive pure simplicity then the spirit becomes unsettled, and Dao has no place to enter. It’s not that I wasn’t aware of such machines, but that it would be disgraceful to end up that way.”
Zi Gong lowered his eyes in embarrassment and couldn’t find any words for a response.

After a few moments the gardener asked:
“And what do you do, sir?”

“I’m a disciple of Kong Qiu (Confucius).”

The gardener asked:
“Aren’t you the people who are trying to learn how to emulate sages, thus placing yourselves on a higher level than other people, while crying a mournful song about how alone you are simply in order to gain a reputation in the world? You guys forget about your spiritual essence, cause degeneration to your physical body, and for what? You don’t even have the ability to set yourselves straight, let alone set anything straight in the world! Please go away. I’m not lacking anything in my work.”

Zi Gong hunched his shoulders down and turned pale. He became completely disoriented and lost any sense of self-contentment. It wasn’t until he had walked for ten miles that he regained his composure.

One of his disciples asked him:
“What kind of man was that? Why was it that after you met him your whole attitude changed, you turned pale, and for the rest of the day you weren’t yourself at all?”

“I used to think there was only one person in the world who could really reach me, but that was before I’d come across this man. I’d heard from my Master that in order to deal with affairs and be successful at them, one must use as little effort as possible while achieving many things. That’s the Dao of a sage. Now I’ve found that’s not so. In order to grasp Dao one has to make their virtue whole. One who makes their virtue whole has to make their form whole. One who makes their form whole has to make their spirit whole. One who’s made their spirit whole – that’s the Dao of the sage. By trusting life to take him along with different people without knowing what’s really going on, his capacity for purity is boundless! The rewards and benefits obtained by clever machines must be forgotten in the mind of such a person. A person like that would oppose what wasn’t coming from their own will as well as opposing actions that weren’t coming from their own heart. Even if the whole world were to praise him and accept what he had to say, he’d consider it to be frivolous talk and ignore it. If the whole world opposed him and rejected what he had to say, he’d figure he didn’t fit in with their group mentality and not let it bother him. The world’s praise or opposition wouldn’t harm him, and that’s what’s called being a person whose virtue is whole! I’m someone who still gets disturbed by other people.”

When he returned to the state of Lu, he went and told Kong Zi about it.

Kong Zi said:
“He’s one of those guys who puts on a disguise, as though they actually had the skill of those who were descendants of Hun Dun (Chaos [the primordial blob out of which heaven and earth divided] ). He perceives the primordial unity of everything, but doesn’t perceive their evolution. He can control what’s inside of himself, but can’t control what’s on the outside. Wouldn’t you really be blown away if you met someone who could always enter a state of pure clarity, not have to do anything to remain in a state of simplicity, have their whole body naturally exude their spirit, and at the same time travel comfortably among everything this current age has to offer? As for the skill level of Hun Dun, how could you or I possibly have any basis for perceiving that!”

Zhun Mang (Diligent Explorer) decided to go east in search of the great ravine when he happened to meet up with Yuan Feng (Contained Wind) at the seashore of the East China Sea.

Yuan Feng asked:
“Where are you heading off to?”
“I’m heading to the great ravine.”
“Why are you doing that?”
“The great ravine is something that no matter how much you pour in, it won’t get filled up, and no matter how much is drained out, it won’t get used up. I’m going to wander there.”

Yuan Feng said:
“Master, don’t you care at all about the turbulence people are dealing with? I’d sincerely like to hear about the rule of a sage.”

Zhun Mang said:
“The rule of a sage? He’d appoint officials to carry out his orders by observing their suitability for the job, make promotions by observing their abilities, and determine their competence and their passion for their work by watching how they act. If his words were competently expressed by his actions, then the whole world would be transformed. Simply by waving his hand or pointing his finger, he’d be listened to by all the people in the land, and not one of them wouldn’t join together in unity. That would be a description of the rule of a sage.”
“I’d sincerely like to hear about the virtuous person.”

“A person with virtue resides wherever his heart takes him, moves about without being stealthy, and doesn’t shelter himself in ideas of right/wrong or good/evil. He shares in the benefits of what’s provided by everything within the four seas (the world as it was known at the time) and he calls that joyfulness. Giving back what he has to offer, he calls that comforting. Open-eyed with wonder! Like an infant who’s lost his mother. Open to others! Like a traveler who’s lost his way. He has enough wealth to spare, but doesn’t know how he got it in the first place. He always has enough to eat and drink, but doesn’t know where it came from. This is a description of the appearance of a virtuous person.”
“I’d sincerely like to hear about the spiritual person.”

“A spiritual person rides high above on beams of light while his form seems to be extinguished and vanishes. This is called mirroring space. Relinquishing his fate and extending his situation, he finds pleasure in what is of both the heavens and the earth and his involvement in worldly affairs melts away and vanishes. All living things return to their own natures. That is called blending with the unexplored shadows.”

Men Wu Gui (Funeral Director) and Chi Zhang Man Ji (Keeper of a list of the names of the dead) were observing the army of King Wu.

Chi Zhang Man Ji said:
“This army is inferior to that of the clansman Yu (Shun)! That’s why we’re left with so much anxiety!”

Men Wu Gui asked:
“Was the world already being equitably ruled when the clansman Yu took over the government? Or was it in chaos before that happened?”

Chi Zhang Man Ji replied:
“Keeping the world equitably ruled is what anyone would try to do, but why count on the clansman Yu to have done that! When the clansmen of Yu treated a sore with medicine, it was like trying to style the hair of a person who was already bald. They wouldn’t seek a doctor until they were already on their death bed. They were like a dutiful son clutching desperately to the medicine to be used on his kindly father after his face looks like charred wood. A sage would be embarrassed by them.

“In an age when virtue was whole, there was no need to praise the virtuous, nor to train people how to use their talents. The superiors were like sheltering branches of a tree, and the people were like wild deer who frolicked below. They were upright, but didn’t consider themselves to be righteous. They loved each other but didn’t consider themselves to be benevolent. They were solid to each other but didn’t consider themselves to be loyal. They valued each other but didn’t consider themselves to be faithful. They assisted each other through hardships but didn’t consider themselves to be generous. Due to that, they left no traces of their movements, nor did they leave a record of their affairs.”

A dutiful son who doesn’t flatter his parents and a loyal minister who doesn’t curry favor with his overlord are magnificent children and ministers. If a child considers everything his parents say to be correct and considers everything they do to be good, then he’s commonly referred to as an unworthy child. If a minister considers everything his overlord says to be correct and considers everything his overlord does to be good, then he’s commonly referred to as an unworthy minister. However, haven’t we yet realized the extent to which this must be so? If a person considers something to be so because the common opinion states it’s so, and considers something to be good because the common opinion states it’s good, he isn’t called a servile self-seeking flatterer! That being so, then isn’t common opinion more strict than a parent and more respected than an overlord? If someone is called a boot-licker, they’ll suddenly fly into a rage. If someone is called a flatterer, they’ll angrily try to defend themselves. Nevertheless, they’ll remain boot-lickers and flatterers for the rest of their lives. Using fancy words and pretentious airs they aim to gather many people around them, from start to finish and bottom to top, without ever taking a break. Draping himself in ornate clothing made of the appropriate colors, giving off the appearance of one who is respectable, and using that to impress those around him, he still doesn’t consider himself to be a servile self-seeking flatterer. He goes along with what’s been done by those before him, sharing their opinions of what’s right and wrong, but he thinks of himself as different from the rest of the people. He’s the personification of “Monkey see, monkey do.” One who’s aware of the fact they’re acting like a silly monkey isn’t the most foolish. One who’s aware of their own confusion isn’t the most confused. One who’s the most confused will go through their whole lives without being liberated. One who’s the most foolish will go through their whole lives being a dolt. If three people are traveling to a specific destination and one of them is confused, they’ll still reach their destination because the one who’s confused is in the minority. If two of the people are confused, then their journey will be laborious and they won’t ever arrive because those who are confused are in the majority. These days the whole world is confused, and even though I have some guidance to offer no one wants it. Isn’t anyone else sad about this?

Lofty music isn’t received well by the ears of those who live in villages, but upon hearing “Breaking the Willows” and “The Bright Flowers” (simple ditties or bubble-gum music) they all crack a smile and laugh. By the same token, lofty words don’t sit well in the hearts of those who listen to their own small group, and words that hit right to the core of things aren’t spoken. Common opinions are the words that win out. Confuse the sounds of earthenware jars with metal bells, and one would never get to the source of the sound. Nowadays the world is confusing like that, and even though I have some guidance to offer, how can it be used daily? Knowing it can’t be done, yet still trying to force it on them just adds to my confusion. It seems like the only thing left for me to do is cull through them rather than trying to push anything on them. By not pushing anything, then who among them would have to share in my grief!

When a diseased person gives birth to a child during the night, they’ll rush to get a lantern to look at the child for fear that it might resemble them.

A hundred year old tree is cut down and carved in order to make a sacrificial vessel, which is then decorated with green and yellow paint, while the leftover scraps are thrown into the middle of a ditch. Comparing the sacrificial vessel with the scraps in the ditch, one is considered to be beautiful and the other is considered to be ugly, but the one thing they have in common is that they’ve both lost their original nature. Comparing Robber Zhi with Zeng Shen and Shi Qiu, there are differences in the ways they approached righteousness, although the loss of their original natures is the same.

There are five things that can lead to the loss of one’s original nature:
The five colors bewilder the eyes and make vision blurred.
The five sounds bewilder the ears and make listening inattentive.
The five odors poison the nose and plug up the sinuses.
The five flavors muddy the mouth and make the taste buds diseased and insensitive.
Preferences and aversions distract the mind and causes one’s nature to swiftly scatter.

These five are all harmful to one’s life. Yang Chu and Mo Zi are just now starting to leave behind older ways of thinking and stand on their own two feet, and they think they’ve actually achieved something. That’s not what I’d call achieving anything. By thinking they’ve achieved something, they’re just boxing themselves in. Can that be called achieving anything? If so, then the pigeon and owl who find themselves enclosed in a cage have also achieved something.

Furthermore, preferences, aversions, sounds and colors are like huge boards that block them up on the inside. Leather caps decorated with bird feathers on the crown and jingling tablets hanging from their belts constrain them like ropes on the outside.

(Note: Scholars at the time wore a uniform as described above to distinguish them from the common people.)

Inside they’re caged within the barricades of their own making, and outside they’re weighed down with all sorts of ropes and cords. With large eyes they look out from the middle of their confinement and consider themselves to have achieved something. If that were true, then a prisoner with his arms and legs in shackles, and a tiger or leopard that’s been thrown into a bag or cage would also be considered to have achieved something.