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Introductory Notes

BOOK VII. YING TÎ WANG.

The first of the three characters in this title renders the translation of it somewhat perplexing. Ying has different meanings according as it is read in the first tone or in the third. In the first tone it is the symbol of what is right, or should be; in the third tone of answering or responding to. 1 prefer to take it here in the first tone. As Kwo, Hsiang says, 'One who is free from mind or purpose of his own, and loves men to become transformed of themselves, is fit to be a Ruler or a King,' and as Zhui Kwan, another early commentator, says, 'He whose teaching is that which is without words, and makes men in the world act as if they were oxen or horses, is fit to be a Ruler or a King.' This then is the object of the Book—to describe that government which exhibits the Tâo equally in the rulers and the ruled, the world of men all happy and good without purpose or effort.

It consists of seven paragraphs. The first shows us the model ruler in him of the line of Thâi, whom I have not succeeded in identifying. The second shows us men under such a rule, uncontrolled and safe like the bird that flies high beyond the reach of the archer, and the mouse secure in its deep hole from its pursuers. The teacher in this portion is Khieh-yü, known in the Confucian school as 'the madman of Khû,' and he delivers his lesson in opposition to the heresy of a Zäh-kung Shih, or 'Noon Beginning.' In the third paragraph the speakers are 'a nameless man,' and a Thien Kän, or 'Heaven Root.' In the fourth paragraph Lâo-dze himself appears upon the stage, and lectures a Yang Dze-kü, the Yang Kû of Mencius. He concludes by saying that 'where the intelligent kings took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.'

The fifth paragraph is longer, and tells us of the defeat of a wizard, a physiognomist in Käng, by Hû-dze, the master of the philosopher Lieh-dze, who is thereby delivered from the glamour which the cheat was throwing round him. I confess to not being able to understand the various processes by which Hû-dze foils the wizard and makes him run away. The whole story is told, and at greater length, in the second book of the collection ascribed to Lieh-dze, and the curious student may like to look at the translation of that work by Mr. Ernst Faber (Der Naturalismus bei den alten Chinesen sowohl nach der Seite des Pantheismus als des Sensualismus, oder die Sämmtlichen Werke des Philosophen Licius, 1877). The effect of the wizard's defeat on Lieh-dze was great. He returned in great humility to his house, and did not go out of it for three years. He did the cooking for his wife, and fed the pigs as if he were feeding men. He returned to pure simplicity, and therein continued to the end of his life. But I do not see the connexion between this narrative and the government of the Rulers and Kings.

The sixth paragraph is a homily by our author himself on 'non-action.' It contains a good simile, comparing the mind of the perfect man to a mirror, which reflects faithfully what comes before it, but does not retain any image of it, when the mind is gone.

The last paragraph is an ingenious and interesting allegory relating how the gods of the southern and northern seas brought Chaos to an end by boring holes in him. Thereby they destroyed the primal simplicity, and according to Tâoism did Chaos an injury! On the whole I do not think that this Book, with which the more finished essays of Kwang-dze come to an end, is so successful as those that precede it.

Book VII
Part I Section VII

Ying Ti Wang¹, or 'The Normal Course for Rulers and Kings¹.'

1. Nieh Khueh² put four questions to Wang I², not one of which did he know (how to answer). On this Nieh Khueh leaped up, and in great delight walked away and informed Phu-i Tzu³ of it, who said to him, 'Do you (only) now know it? He of the line of Yu⁴ was not equal to him of the line of Thai⁵. He of Yu still kept in himself (the idea of) benevolence by which to constrain (the submission of) men; and he did win men, but he had not begun to proceed by what did not belong to him as a man. He of the line of Thai would sleep tranquilly, and awake in contented simplicity. He would consider himself now (merely) as a horse, and now (merely) as an ox⁶. His knowledge was real and untroubled by doubts; and his virtue was very true:—he had not begun to proceed by what belonged to him as a man.

2. Kien Wu⁷ went to see the mad (recluse), Khieh-yu⁸, who said to him, 'What did Zah-kung Shih⁹ tell you?' The reply was, 'He told me that when rulers gave forth their regulations according to their own views and enacted righteous measures, no one would venture not to obey them, and all would be transformed.' Khieh-yd said, 'That is but the hypocrisy of virtue. For the right ordering of the world it would be like trying to wade through the sea and dig through the Ho, or employing a musquito to carry a mountain on its back. And when a sage is governing, does he govern men's outward actions? He is (himself) correct, and so (his government) goes on;—this is the simple and certain way by which he secures the success of his affairs. Think of the bird which flies high, to avoid being hurt by the dart on the string of the archer, and the little mouse which makes its hole deep under Shan-khiu¹⁰ to avoid the danger of being smoked or dug out;—are (rulers) less knowing than these two little creatures?'

3. Thien Kan¹¹, rambling on the south of (mount) Yin¹², came to the neighbourhood of the Liao-water. Happening there to meet with the man whose name is not known¹³, he put a question to him, saying, 'I beg to ask what should be done¹⁴ in order to (carry on) the government of the world.' The nameless man said, 'Go away; you are a rude borderer. Why do you put to me a question for which you are unprepared¹⁵? I would simply play the part of the Maker of (all) things¹⁶. When wearied, I would mount on the bird of the light and empty air, proceed beyond the six cardinal points, and wander in the region of nonentity, to dwell in the wilderness of desert space. What method have you, moreover, for the government of the world that you (thus) agitate my mind?' (Thien Kan), however, again asked the question, and the nameless man said, 'Let your mind find its enjoyment in pure simplicity; blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration:—do this and the world will be governed.'

4. Yang Dze-ku¹⁷, having an interview with Lao Tan, said to him, 'Here is a man, alert and vigorous in responding to all matters¹⁸, clearsighted and widely intelligent, and an unwearied student of the Tao;—can he be compared to one of the intelligent kings?' The reply was, 'Such a man is to one of the intelligent kings but as the bustling underling of a court who toils his body and distresses his mind with his various contrivances¹⁹. And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings?'

Yang dze-ku looked discomposed and said, 'I venture to ask you what the government of the intelligent kings is.' Lao Tan replied, 'In the governing of the intelligent kings, their services overspread all under the sky, but they did not seem to consider it as proceeding from themselves; their transforming influence reached to all things, but the people did not refer it to them with hope. No one could tell the name of their agency, but they made men and things be joyful in themselves. Where they took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.'

5. In Kang there was a mysterious wizard²⁰ called Ki-hsien. He knew all about the deaths and births of men, their preservation and ruin, their misery and happiness, and whether their lives would be long or short, foretelling the year, the month, the decade and the day like a spirit. When the people of Kang saw him, they all ran out of his way. Lieh Tzu went to see him, and was fascinated²¹ by him. Returning, he told Hu Tzu of his interview, and said, 'I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.' Hu Tzu²² replied, 'I have communicated to you but the outward letter of my doctrine, and have not communicated its reality and spirit; and do you think that you are in possession of it? However many hens there be, if there be not the cock among them, how should they lay (real) eggs²³? When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind)²⁴, and so enable (this) man to succeed in interpreting your physiognomy. Try and come to me with him, that I may show myself to him.'

On the morrow, accordingly, Lieh Tzu came with the man and saw Ha Tzu. When they went out, the wizard said, 'Alas! your master is a dead man. He will not live;—not for ten days more! I saw something strange about him;—I saw the ashes (of his life) all slaked with water!' When Lieh Tzu reentered, he wept till the front of his jacket was wet with his tears, and told Hu Tzu what the man had said. Hu Tzu said, 'I showed myself to him with the forms of (vegetation beneath) the earth. There were the sprouts indeed, but without (any appearance of) growth or regularity:—he seemed to see me with the springs of my (vital) power closed up. Try and come to me with him again.'

Next day, accordingly, Lieh Tzu brought the man again and saw Hu Tzu. When they went out, the man said, 'It is a fortunate thing for your master that he met with me. He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).' Lieh Tzu went in, and reported these words to his master, who said, 'I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet;—he seemed to see me with the springs of vigorous action in full play. Try and come with him again.'

Next day Lieh Tzu came with the man again, and again saw Hu Tzu with him. When they went out, the wizard said, 'Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.' Lieh Tzu went in and reported this to Hu Tzu, who said, 'This time I showed myself to him after the pattern of the grand harmony (of the two elemental forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance. Where the water wheels about from (the movements of) a dugong²⁵, there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss. There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.'

Next day they came, and they again saw Hu Tzu. But before he had settled himself in his position, the wizard lost himself and ran away. 'Pursue him,' said Hu Tzu, and Lieh Tzu did so, but could not come up with him. He returned, and told Hu Tzu, saying, 'There is an end of him; he is lost; I could not find him.' Hu Tzu rejoined, 'I was showing him myself after the pattern of what was before I began to come from my author. I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent. Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away.

After this, Lieh Tzu considered that he had not yet begun to learn (his master's doctrine). He returned to his house, and for three years did not go out. He did the cooking for his wife. He fed the pigs as if he were feeding men. He took no part or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence. Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life.

6. Non-action (makes its exemplifier) the lord of all fame; non-action (serves him as) the treasury of all plans; non-action (fits him for) the burden of all offices; non-action (makes him) the lord of all wisdom²⁶. The range of his action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven²⁷, but he does not see that he was the recipient of anything. A pure vacancy (of all purpose) is what characterises him. When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to (what is before it), but does not retain it. Thus he is able to deal successfully with all things, and injures none.

7. The Ruler²⁸ of the Southern Ocean was Shu²⁹, the Ruler of the Northern Ocean was Hu³⁰, and the Ruler of the Centre was Chaos. Shu and Hu were continually meeting in the land of Chaos, who treated them very well. They consulted together how they might repay his kindness, and said, 'Men all have seven orifices for the purpose of seeing, hearing, eating, and breathing, while this (poor) Ruler alone has not one. Let us try and make them for him.' Accordingly they dug one orifice in him every day; and at the end of seven days Chaos died³¹.

庄子·内篇·应帝王第七

ｎｉｅ４缺问于王倪，四问而四不知。ｎｉｅ４缺因跃而大喜，行
以告蒲衣子。蒲衣子曰：“而乃今知之乎？有虞氏不及泰氏。有虞氏
其犹藏仁以要人，亦得人矣，而未始出于非人。泰氏其卧徐徐，其觉
于于。一以己为马，一以己为牛。其知情信，其德甚真，而未始入于
非人。”

肩吾见狂接舆。狂接舆曰：“日中始何以语女？”肩吾曰：“告我
：君人者以己出经式义度，人孰敢不听而化诸！”狂接舆曰：“是欺
德也。其于治天下也，犹涉海凿河而使蚊负山也。夫圣人之治也，治
外夫？正而后行，确乎能其事者而已矣。且鸟高飞以避囗（左“矢”
右“曾”音ｚｅｎｇ１）弋之害，鼷鼠深穴乎神丘之下以避熏凿之患
，而曾二虫之无知？”

天根游于殷阳，至蓼水之上，适遭无名人而问焉，曰：“请问为天
下。”无名人曰：“去！汝鄙人也，何问之不豫也！予方将与造物者
为人，厌则又乘夫莽眇之鸟，以出六极之外，而游无何有之乡，以处
圹囗（左“土”右“良”音ｌａｎｇ４）之野。汝又何帛以治天下感
予之心为？”又复问，无名人曰：“汝游心于淡，合气于漠，顺物自
然而无容私焉，而天下治矣。”

阳子居见老聃，曰：“有人于此，向疾强梁，物彻疏明，学道不倦
，如是者，可比明王乎？”老聃曰：“是於圣人也，胥易技系，劳形
怵心者也。且也虎豹之文来田，囗（“缓”字以“犭”代“纟”）狙
之便执嫠之狗来藉。如是者，可比明王乎？”阳子居蹴然曰：“敢问
明王之治。”老聃曰：“明王之治：功盖天下而似不自己，化贷万物
而民弗恃。有莫举名，使物自喜。立乎不测，而游于无有者也。”

郑有神巫曰季咸，知人之死生、存亡、祸福、寿夭，期以岁月旬日
若神。郑人见之，皆弃而走。列子见之而心醉，归，以告壶子，曰：
“始吾以夫子之道为至矣，则又有至焉者矣。”壶子曰：“吾与汝既
其文，未既其实。而固得道与？众雌而无雄，而又奚卵焉！而以道与
世亢，必信，夫故使人得而相汝。尝试与来，以予示之。”

明日，列子与之见壶子。出而谓列子曰：“嘻！子之先生死矣！弗
活矣！不以旬数矣！吾见怪焉，见湿灰焉。”列子入，泣涕沾襟以告
壶子。壶子曰：“乡吾示之以地文，萌乎不震不正，是殆见吾杜德机
也。尝又与来。”明日，又与之见壶子。出而谓列子曰：“幸矣！子
之先生遇我也，有瘳矣！全然有生矣！吾见其杜权矣！”列子入，以
告壶子。壶子曰：“乡吾示之以天壤，名实不入，而机发于踵。是殆
见吾善者机也。尝又与来。”明日，又与之见壶子。出而谓列子曰：
“子之先生不齐，吾无得而相焉。试齐，且复相之。”列子入，以告
壶子。壶子曰：“吾乡示之以以太冲莫胜，是殆见吾衡气机也。鲵桓
之审为渊，止水之审为渊，流水之审为渊。渊有九名，此处三焉。尝
又与来。”明日，又与之见壶子。立未定，自失而走。壶子曰：“追
之！”列子追之不及。反，以报壶子曰：“已灭矣，已失矣，吾弗及
已。”壶子曰：“乡吾示之以未始出吾宗。吾与之虚而委蛇，不知其
谁何，因以为弟靡，因以为波流，故逃也。”然后列子自以为未始学
而归。三年不出，为其妻爨，食豕如食人，于事无与亲。雕琢复朴，
块然独以其形立。纷而封哉，一以是终。

无为名尸，无为谋府，无为事任，无为知主。体尽无穷，而游无朕
。尽其所受乎天而无见得，亦虚而已！至人之用心若镜，不将不迎，
应而不藏，故能胜物而不伤。

南海之帝为囗（“修”字以“黑”代“彡”音ｓｈｕ１）北海之帝
为忽，中央之帝为浑沌。ｓｈｕ１与忽时相下遇于浑沌之地，浑沌待
之甚善。ｓｈｕ１与忽谋报浑沌之德，曰：“人皆有七窍以视听食息
此独无有，尝试凿之。”日凿一窍，七日而浑沌死。

Footnotes

back ¹ See pp. 136-138.

back ² See p. 190, note 5.

back ³ An ancient Taoist, of the time of Shun. So, Hwang-fu Mi, who adds that Shun served him as his master when he was eight years old. I suppose the name indicates that his clothes were made of rushes.

back ⁴ Shun. See p. 245, note 3.

back ⁵ An ancient sovereign, earlier, no doubt, than Fu-hsi; but nothing is known of him.

back ⁶ He thought nothing about his being, as a man, superior to the lower creatures. Shun in governing employed his acquired knowledge; Thai had not begun to do so.

back ⁷ See p. 170, note 2.

back ⁸ See p. 170, note 3.

back ⁹ A name;—'a worthy,' it is said.

back ¹⁰ Name of some hill, or height.

back ¹¹ A name ('Root of the sky'), but probably mythical. There is a star so called.

back ¹² Probably the name of a mountain, though this meaning of Yin is not given in the dictionary.

back ¹³ Or, 'a nameless man.' We cannot tell whether Chuang Tzu had any particular Being, so named, in view or not.

back ¹⁴ The objectionable point in the question is the supposition that doing' was necessary in the case.

back ¹⁵ Or, 'I am unprepared! But as Thien Kan repeats the question, it seems better to supply the second pronoun. He had thought on the subject.

back ¹⁶ See the same phraseology in VI, par. 11. What follows is merely our author's way of describing the non-action of the Tao.

back ¹⁷ The Yang Ku, whom Mencius attacked so fiercely. He was, perhaps, a contemporary and disciple of Lao Tzu.

back ¹⁸ The ### may be taken as = ### in which case we must understand a ### as its object; or as = ###, an echo,' indicating the quickness of the man's response to things.

back ¹⁹ Compare the language of Lao Tan, in Bk. XII, par. 8, near the beginning.

back ²⁰ ### is generally feminine, meaning 'a witch.' We must take {footnote p. 263} it here as masculine (= ###). The general meaning of the character is 'magical,' the antics of such performers to bring down the spirits.

back ²¹ Literally, 'intoxicated.'

back ²² The teacher in Taoism of Lieh Tzu, called also Hu Khiu, with the name Lin (###). See the remarks on the whole paragraph in the Introductory Notice of the Book.

back ²³ 'The hens' signify the letter of the doctrine; 'the cock,' its spirit; 'the eggs,' a real knowledge of it.

back ²⁴ ### is here in the first tone, and read as ###, meaning 'to stretch,', to set forth.'

back ²⁵ One of the dugong. It has various names in Chinese, one being ###, 'the Man-Fish,' from a fancied resemblance of its head and face to a human being;—the origin perhaps of the idea of the mermaid.

back ²⁶ The four members of this sentence occasion the translator no small trouble. They are constructed on the same lines, and seem to me to be indicative and not imperative. Lin Hsi-kung observes that all the explanations that had been offered of them were inappropriate. My own version is substantially in accordance with his interpretations. The chief difficulty is with the first member, which seems anti-Taoistic; but our author is not speaking of the purpose of any actor, but of the result of his non-action. ### is to be taken in the sense of ###, 'lord,' 'exercising lordship.' The ### in the third sentence indicates a person or persons in the author's mind in what precedes.

back ²⁷ = the Heavenly or self-determining nature.

back ²⁸ Perhaps 'god' would be a better translation.

back ²⁹ Meaning 'Heedless.'

back ³⁰ Meaning 'Sudden.'

back ³¹ The little allegory is ingenious and amusing. 'It indicates,' says Lin, 'how action (the opposite of non-inaction) injures the first condition of things.' More especially it is in harmony with the Taoistic opposition to the use of knowledge in government. One critic says that an 'alas!' might well follow the concluding 'died.' But surely it was better that Chaos should give place to another state. 'Heedless' and 'Sudden' did not do a bad work.