Thien Tî, or 'Heaven and Earth.'
1. Notwithstanding the greatness of heaven and earth, their transforming power proceeds from one lathe; notwithstanding the number of the myriad things, the government of them is one and the same; notwithstanding the multitude of mankind, the lord of them is their (one) ruler. The ruler's (course) should proceed from the qualities (of the Tâo) and be perfected by Heaven, when it is so, it is called 'Mysterious and Sublime.' The ancients ruled the world by doing nothing;-- simply by this attribute of Heaven.
If we look at their words in the light of the Tâo, (we see that) the appellation for the ruler of the world was correctly assigned; if we look in the same light at the distinctions which they instituted, (we see that) the separation of ruler and ministers was right; if we look at the abilities which they called forth in the same light, (we see that the duties of) all the offices were well performed; and if we look generally in the same way at all things, (we see that) their response (to this rule) was complete. Therefore that which pervades (the action of) Heaven and Earth is (this one) attribute; that which operates in all things is (this one) course; that by which their superiors govern the people is the business (of the various departments); and that by which aptitude is given to ability is skill. The skill was manifested in all the (departments of) business; those departments were all administered in righteousness; the righteousness was (the outflow of) the natural virtue; the virtue was manifested according to the Tâo; and the Tâo was according to (the pattern of) Heaven.
Hence it is said, 'The ancients who had the nourishment of the world wished for nothing and the world had enough; they did nothing and all things were transformed; their stillness was abysmal, and the people were all composed.' The Record says, 'When the one (Tâo) pervades it, all business is completed. When the mind gets to be free from all aim, even the Spirits submit.'
2. The Master said, 'It is the Tâo that overspreads and sustains all things. How great It is in Its overflowing influence! The Superior man ought by all means to remove from his mind (all that is contrary to It). Acting without action is what is called Heaven(-like). Speech coming forth of itself is what is called (a mark of) the (true) Virtue. Loving men and benefiting things is what is called Benevolence. Seeing wherein things that are different yet agree is what is called being Great. Conduct free from the ambition of being distinguished above others is what is called being Generous. The possession in himself of a myriad points of difference is what is called being Rich. Therefore to hold fast the natural attributes is what is called the Guiding Line (of government); the perfecting of those attributes is what is called its Establishment; accordance with the Tâo is what is called being Complete; and not allowing anything external to affect the will is what is called being Perfect. When the Superior man understands these ten things, he keeps all matters as it were sheathed in himself, showing the greatness of his mind; and through the outflow of his doings, all things move (and come to him). Being such, he lets the gold lie hid in the hill, and the pearls in the deep; he considers not property or money to be any gain; he keeps aloof from riches and honours; he rejoices not in long life, and grieves not for early death; he does not account prosperity a glory, nor is ashamed of indigence; he would not grasp at the gain of the whole world to be held as his own private portion; he would not desire to rule over the whole world as his own private distinction. His distinction is in understanding that all things belong to the one treasury, and that death and life should be viewed in the same way.
3. The Master said, 'How still and deep is the place where the Tâo resides! How limpid is its purity! Metal and stone without It would give forth no sound. They have indeed the (power of) sound (in them), but if they be not struck, they do not emit it. Who can determine (the qualities that are in) all things?
'The man of kingly qualities holds on his way unoccupied, and is ashamed to busy himself with (the conduct of) affairs. He establishes himself in (what is) the root and source (of his capacity), and his wisdom grows to be spirit-like. In this way his attributes become more and more great, and when his mind goes forth, whatever things come in his way, it lays hold of them (and deals with them). Thus, if there were not the Tâo, the bodily form would not have life, and its life, without the attributes (of the Tâo), would not be manifested. Is not he who preserves the body and gives the fullest development to the life, who establishes the attributes of the Tâo and clearly displays It, possessed of kingly qualities? How majestic is he in his sudden issuings forth, and in his unexpected movements, when all things follow him!-- This we call the man whose qualities fit him to rule.'
He sees where there is the deepest obscurity; he hears where there is no sound. In the midst of the deepest obscurity, he alone sees and can distinguish (various objects); in the midst of a soundless (abyss), he alone can hear a harmony (of notes). Therefore where one deep is succeeded by a greater, he can people all with things; where one mysterious range is followed by another that is more so, he can lay hold of the subtlest character of each. In this way in his intercourse with all things, while he is farthest from having anything, he can yet give to them what they seek; while he is always hurrying forth, he yet returns to his resting-place; now large, now small; now long, now short; now distant, now near.'
4. Hwang-Tî, enjoying himself on the north of the Red-water, ascended to the height of the Khwan-lun (mountain), and having looked towards the south, was returning home, when he lost his dark-coloured pearl. He employed Wisdom to search for it, but he could not find it. He employed (the clear-sighted) Lî Kû to search for it, but he could not find it. He employed (the vehement debater) Khieh Khâu to search for it, but he could not find it. He then employed Purposeless, who found it; on which Hwang-Tî said, 'How strange that it was Purposeless who was able to find it!'
5. The teacher of Yâo was Hsü Yû; of Hsü Yû, Nieh Khüeh; of Nieh Khüeh, Wang Î; of Wang Î, Pheî-î. Yâo asked Hsü Yû, saying, 'Is Nieh Khüeh fit to be the correlate of Heaven? (If you think he is), I will avail myself of the services of Wang Î to constrain him (to take my place).' Hsü Yû replied, 'Such a measure would be hazardous, and full of peril to the kingdom! The character of Nieh Khüeh is this;-- he is acute, perspicacious, shrewd and knowing, ready in reply, sharp in retort, and hasty; his natural (endowments) surpass those of other men, but by his human qualities he seeks to obtain the Heavenly gift; he exercises his discrimination in suppressing his errors, but he does not know what is the source from which his errors arise. Make him the correlate of Heaven! He would employ the human qualities, so that no regard would be paid to the Heavenly gift. Moreover, he would assign different functions to the different parts of the one person. Moreover, honour would be given to knowledge, and he would have his plans take effect with the speed of fire. Moreover, he would be the slave of everything he initiated. Moreover, he would be embarrassed by things. Moreover, he would be looking all round for the response of things (to his measures). Moreover, he would be responding to the opinion of the multitude as to what was right. Moreover, he would be changing as things changed, and would not begin to have any principle of constancy. How can such a man be fit to be the correlate of Heaven? Nevertheless, as there are the smaller branches of a family and the common ancestor of all its branches, he might be the father of a branch, but not the father of the fathers of all the branches. Such government (as he would conduct) would lead to disorder. It would be calamity in one in the position of a minister, and ruin if he were in the position of the sovereign.'
6. Yâo was looking about him at Hwâ, the border-warden of which said, 'Ha! the sage! Let me ask blessings on the sage! May he live long!' Yâo said, 'Hush!' but the other went on, 'May the sage become rich!' Yâo (again) said, 'Hush!' but (the warden) continued, 'May the sage have many sons!' When Yâo repeated his 'Hush,' the warden said, 'Long life, riches, and many sons are what men wish for;-- how is it that you alone do not wish for them?' Yâo replied, 'Many sons bring many fears; riches bring many troubles; and long life gives rise to many obloquies. These three things do not help to nourish virtue; and therefore I wish to decline them.' The warden rejoined, 'At first I considered you to be a sage; now I see in you only a Superior man. Heaven, in producing the myriads of the people, is sure to have appointed for them their several offices. If you had many sons, and gave them (all their) offices, what would you have to fear? If you had riches, and made other men share them with you, what trouble would you have? The sage finds his dwelling like the quail (without any choice of its own), and is fed like the fledgling; he is like the bird which passes on (through the air), and leaves no trace (of its flight). When good order prevails in the world, he shares in the general prosperity. When there is no such order, he cultivates his virtue, and seeks to be unoccupied. After a thousand years, tired of the world, he leaves it, and ascends among the immortals. He mounts on the white clouds, and arrives at the place of God. The three forms of evil do not reach him, his person is always free from misfortune;-- what obloquy has he to incur?'
With this the border-warden left him. Yâo followed him, saying, 'I beg to ask-- ;' but the other said, 'Begone!'
7. When Yâo was ruling the world, Po-khang Tsze-kâo was appointed by him prince of one of the states. From Yâo (afterwards) the throne passed to Shun, and from Shun (again) to Yü; and (then) Po-khang Tsze-kâo resigned his principality and began to cultivate the ground. Yü went to see him, and found him ploughing in the open country. Hurrying to him, and bowing low in acknowledgment of his superiority, Yü then stood up, and asked him, saying, 'Formerly, when Yâo was ruling the world, you, Sir, were appointed prince of a state. He gave his sovereignty to Shun, and Shun gave his to me, when you, Sir, resigned your dignity, and are (now) ploughing (here);-- I venture to ask the reason of your conduct.' Tsze-kâo said, 'When Yâo ruled the world, the people stimulated one another (to what was right) without his offering them rewards, and stood in awe (of doing wrong) without his threatening them with punishments. Now you employ both rewards and punishments, and the people notwithstanding are not good. Their virtue will from this time decay; punishments will from this time prevail; the disorder of future ages will from this time begin. Why do you, my master, not go away, and not interrupt my work?' With this he resumed his ploughing with his head bent down, and did not (again) look round.
8. In the Grand Beginning (of all things) there was nothing in all the vacancy of space; there was nothing that could be named. It was in this state that there arose the first existence;-- the first existence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character. That which had no bodily shape was divided; and then without intermission there was what we call the process of conferring. (The two processes) continuing in operation, things were produced. As things were completed, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning). The union, effected, as it is, might seem to indicate stupidity or darkness, but it is what we call the 'mysterious quality' (existing at the beginning); it is the same as the Grand Submission (to the Natural Course).
9. The Master asked Lâo Tan, saying, 'Some men regulate the Tâo (as by a law), which they have only to follow;-- (a thing, they say,) is admissible or it is inadmissible; it is so, or it is not so. (They are like) the sophists who say that they can distinguish what is hard and what is white as clearly as if the objects were houses suspended in the sky. Can such men be said to be sages?' The reply was, 'They are like the busy underlings of a court, who toil their bodies and distress their minds with their various artifices;-- dogs, (employed) to their sorrow to catch the yak, or monkeys that are brought from their forests (for their tricksiness). Khiû, I tell you this;-- it is what you cannot hear, and what you cannot speak of:-- Of those who have their heads and feet, and yet have neither minds nor ears, there are multitudes; while of those who have their bodies, and at the same time preserve that which has no bodily form or shape, there are really none. It is not in their movements or stoppages, their dying or living, their falling and rising again, that this is to be found. The regulation of the course lies in (their dealing with) the human element in them. When they have forgotten external things, and have also forgotten the heavenly element in them, they may be named men who have forgotten themselves. The man who has forgotten himself is he of whom it is said that he has become identified with Heaven.'