University of Virginia Library

Chapter XXI

ILLUSTRATIONS OF LAO TZŬ'S TEACHINGS[1]

When All-under-Heaven follows Tao, there is no emergency,
tranquillity increases daily,[3] and couriers are not employed.
Hence the saying: "Race-horses are reserved for hauling
dung."

When All-under-Heaven does not follow Tao, there is
constant warfare, and self-defence against each other lasts
for years without stopping, till the troops cannot return
home, even though armour and helmets bring about lice
and moths and swallows and sparrows nest in the tents of
the generals. Hence the saying: "War horses are bred in
the suburb."

Once a man of Ti presented to Duke Wên of Chin fox
furs with thin haired tails and leopard fur with black spots.
Accepting the guest's presents, Duke Wên heaved a sigh,

saying, "Because of the beauty of their skin, these animals
became the victims of a chastisement." Indeed, the ruler
of a state who fell a victim to a chastisement because of
his popularity, was King Yen of Hsü[4] ; those who fell
victims to chastisements because of their cities and territories,
were Yü and Kuo. Hence the saying: "No greater crime
than submitting to desire."

Earl Chih, having annexed the fiefs of Fan and Chung-hang,
attacked Chao incessantly. Meanwhile, as Han and
Wey betrayed him, his army was defeated at Chin-yang, he
was killed to the east of Kao-liang, his territory was partitioned,
and his skull was lacquered and made into a liquor
vessel. Hence the saying: "No greater misery than not
knowing sufficiency."

The Ruler of Yü wanted the team of the Ch`ü breed
and the Jade from Ch`ui-chi and took no advice from
Kung Chi-Ch`i. In consequence his state went to ruin
and he himself to death. Hence the saying: "No greater
fault than avarice."

Any country, if able to preserve itself, is fair, and, if able
to attain hegemony, is excellent. Anybody, if able to live
on, is fair, and, if wealthy and noble, is excellent. Therefore,
if not self-destructive, the state will not go to ruin and the
self will not be killed. Hence the saying: "Who knows
sufficiency's sufficiency[5] is always[6] sufficient."

King Chuang of Ch`u, after winning the war with Chin,[9]
held a hunt at Ho-yung. Upon his return, he gave a reward
to Sun-shu Ao. However, Sun-shu Ao asked for the sandy
and stony land by the Han River. According to the Law
of the Ch`u State, allotments to feudal nobles should be
confiscated after two generations, but only Sun-shu Ao's
fief was left intact. The reason why his fief[10] was not
confiscated was because the land was sterile. Accordingly,
sacrifices at his family shrine lasted for nine generations
unbroken. Hence the saying: "What is well planted is not
uprooted; what is well preserved cannot be looted. For
by sons and grandsons the sacrificial celebrations shall
not cease." Thus was the case with Sun-shu Ao.

If the ruler has the reins of government in his grip, he is
said to be "heavy". If the ruler does not depart from
his seat, he is said to be "resting". If heavy, he can control
the light. If resting, he can subdue the moving. Hence the
saying: "The heavy is of the light the root, and rest is
motion's master. Therefore the superior man in his daily
work does not depart from gravity."

The state is the gravity of the ruler of men. The Father
Sovereign while still alive alienated the state. In other
words, he departed from gravity. Therefore, though he
enjoyed himself at Tai and Yün-chung, he had already
slipped the Chao State off his grip. Thus, the Father
Sovereign, having been a sovereign of ten thousand chariots,
became in his personal conduct too light for All-underHeaven.
To lose one's own position[12] is said to be "light"
and to depart from one's seat is said to be "moving".
Therefore, the Father Sovereign was imprisoned alive and
eventually put to an end. Hence the saying: "If he is
too light, he will lose his vassals. If he is too restless, he
will lose the throne." This was the case with the Father
Sovereign.

The position that is influential is the deep to the ruler of
men. Who rules men, his position must be more[13] influential
than the ministers' position. Once lost, it would not be
recovered. After Duke Chien lost it to T`ien Ch`êng and
the Duke of Chin lost it to the Six Nobles, their states
went to ruin and they were put to death. Hence the saying:
"The fish should not escape from the deep."

True, reward and punishment are the state's sharp tools.
If held in the hands of the ruler, they control the ministers.
If held in the hands of the ministers, they control the ruler.
If the ruler shows the tool of reward, the ministers will
minimize it and thereby distribute private favours. If the
ruler shows the tool of punishment, the ministers will
aggravate it and thereby overawe the people. Since if the
ruler of men shows the tool of reward, the ministers will
abuse his position, and if he shows the tool of punishment,
they will utilize his authority, hence the saying: "The
state's sharp tools should not be shown to anybody."

The King of Yüeh, after surrendering himself to Wu,[14]
showed its ruler how to invade Ch`i with a view to exhausting
its strength. The troops of Wu, having defeated Ch`i's
men at the Mugwort Mound, expanded their forces from

the Chiang and the Ch`i[15] and displayed their strength at
the Yellow Pool.[16] As a result, it became possible for the
King of Yüeh to rout Wu's men at Lake Five.[17] Hence
the saying: "When you are about to weaken anything,
you would strengthen it."

When Duke Hsien of Chin was about to raid Yü, he
presented to them a jade and a team of horses. When Earl
Chih was about[18] to raid Ch`ou-yu, he presented to them
grand chariots. Hence the saying: "When you are about
to take,[19] you would give."

To carry out a plan before it takes shape and thereby
accomplish a great achievement in All-under-Heaven, is
"a revelation of secrets". To be small and weak but willing
to keep humble, is the way "the weak conquer the strong".[20]

What has a form, always begins its greatness from
smallness. What endures a long time, always begins its
abundance from scarcity. Hence the saying: "The most
difficult undertakings in All-under-Heaven necessarily
originate while easy, and the greatest undertakings in
All-under-Heaven necessarily originate while small." Therefore,
who wants to control anything, starts when it is small.[21]
Hence the saying: "Contemplate a difficulty when it is
easy. Manage a great thing when it is small."

A dike ten thousand feet long begins its crumbling with
holes made by ants; a room one hundred feet square begins
its burning with sparks of fire[22] leaping through cracks of
chimneys. For the same reason,[23] Pai Kuei on inspecting
the dikes blocked up all holes; old man[24] on suppressing
fire plastered all cracks. Therefore, Pai Kuei met no disaster
of any flood and old man met no fire disaster. Both were
thus good examples of taking precautions against things

when they are easy in order to avoid difficulties and paying
attention to things when they are small in order to prevent
their greatness.

Pien Ch`iao once had an interview with Duke Huan of
Ch`i.[25] After standing for a while, Pien Ch`iao said: "Your
Highness has a disease in the capillary tubes. If not treated
now, it might go deep." "I have no disease," replied
Marquis[26] Huan. After Pien Ch`iao went out, Marquis
Huan remarked: "Physicians are fond of treating healthy
men so as to display their attainments."

Ten days later, Pien Ch`iao again had an interview and
said: "The disease of Your Highness is in the flesh and
skin. If not treated now, it will go still deeper." To this
advice Marquis Huan made no reply. Pien Ch`iao went out.
Marquis Huan was again displeased.

After ten more days, Pien Ch`iao had another interview
and said: "The disease of Your Highness is in the stomach
and intestines. If not treated now, it will go still deeper."
Again Marquis Huan made no reply to the advice. Pien
Ch`iao went out. Marquis Huan was again displeased.

After ten more days, Pien Ch`iao, looking at Marquis
Huan, turned back and ran away. The Marquis sent men
out to ask him. "Diseases that are in the capillary tubes,"
said Pien Ch`iao, "can be reached by hot water or flat irons.
Those in the flesh and skin can be reached by metal or stone
needles. Those in the stomach and intestines can be reached
by well-boiled drugs. But after they penetrate the bones and
marrow, the patients are at the mercy of the Commissioner

of Life[27] wherefore nothing can be done. Now that the
disease of His Highness is in his bones and marrow, thy
servant has no more advice to give."

In the course of five more days, Marquis Huan began to
feel pain in his body, and so sent men out to look for Pien
Ch`iao, who, however, had already gone to the Ch`in State.
Thus ended the life of Marquis Huan.

For this reason, good physicians, when treating diseases,
attack them when they are still in the capillary tubes. This
means that they manage things when they are small. Hence,[28]
the saintly man begins to attend to things when it is early
enough.

Of yore, when Prince of Chin, Ch`ung-erh, was living
in exile, once he passed through the Chêng[29] State. The
Ruler of Chêng behaved impolitely to him. Against the
manner Shu Chan remonstrated with him, saying: "He is
a worthy prince. May Your Highness treat him with great
courtesy and thereby place him under an obligation!"
To this counsel the Ruler of Chêng never listened. Therefore
Shu Chan again admonished him, saying: "If your Highness
does not treat him with great courtesy, the best way is to
put him to death and let no calamity appear in the future."
Again the Ruler[30] of Chêng never listened. After the Prince's
return to the Chin State, he raised an army and sent an
expedition against Chêng, routing them by long odds and
taking eight cities from them.

When Duke Hsien of Chin with the Jade from Ch'ui-chi
as present was going to borrow the way through Yü, to
attack Kuo, High Officer Kung Chi-ch`i admonished the
Ruler of Yü, saying: "The request should not be granted.
When the lips are gone, the teeth are cold. Yü and Kuo
ought to rescue each other, not because they want to place
each other under any obligation, but because if Chin
destroys Kuo to-day, to-morrow Yü will follow on its heels
to ruin." The Ruler of Yü, taking no advice from him,
accepted the jade and lent them the way. After taking Kuo,
Chin withdrew and destroyed Yü in turn.

Thus, these two ministers both strove to suppress troubles
when they were still in capillary tubes, but both their rulers
failed to adopt their counsels. Thus, Shu Chan and Kung
Chi-ch`i were the Pien Ch`iao of Chêng and Yü, to whose
words both their rulers paid no heed. As a result, Chêng
was routed and Yü destroyed. Hence the saying: "What
is still at rest is easily kept quiet. What has not as yet appeared
is easily prevented."

Of old, Chow made chop-sticks of ivory. Thereby was
the Viscount of Chi frightened. He thought: "Ivory
chop-sticks would not be used with earthen-wares but with
cups made of jade or of rhinoceros horns. Further, ivory
chop-sticks and jade cups would not go with the soup
made of beans and coarse greens but with the meat of longhaired
buffaloes and unborn leopards. Again, eaters of the
meat of long-haired buffaloes and unborn leopards would
not wear short hemp clothes and eat in a thatched house
but would put on nine layers of embroidered dresses and

move to live in magnificent mansions and on lofty terraces.
Afraid of the ending, I cannot help trembling with fear at
the beginning."

In the course of five years, Chow made piles of meat in
the form of flower-beds, raised roasting pillars, walked upon
mounds of distiller's grains, and looked over pools of wine.
In consequence ended the life of Chow. Thus, by beholding
the ivory chop-sticks, the Viscount of Chi foreknew the
impending catastrophe of All-under-Heaven. Hence the
saying: "Who beholds smallness is called enlightened."

Kou-chien, after surrendering himself to Wu, held shield
and spear and became a front guard of the horses[31] of King
Wu. Therefore, he became able to kill Fu-ch`a at Ku-su.
Likewise, King Wên was insulted at the Jade Gate,[32] but his
facial colour showed no change. In the long run, King
Wu took Chow prisoner at the Pastoral Field. Hence the
saying: "Who preserves tenderness is called strong."

The King of Yüeh could become hegemonic because
he was not sick of surrender. King Wu could become

supreme because he was not sick of insult. Hence the
saying: "The saintly man is not sick. As he is not sick,
he can get rid of sickness."[33]

Once a countryman of Sung came by a jade stone, which
he presented to Tzŭ-han.[35] This Tzŭ-han refused to accept.
"It is a treasure," remarked the countryman, "and should
become a gentleman's possession but not for a rustic's
use." In reply Tzŭ-han said: "You regard the jade as
treasure, I regard the refusal to accept the jade as treasure."
Thus, the countryman desired the possession of the jade,
but Tzŭ-han did not desire it. Hence the saying: "The
saintly man desires to be desireless, and does not prize
articles difficult to get."

Once Wang Shou carried books on his back when
travelling, and met Hsü Fêng in Chou. To him Hsü[36]
Fêng said: "Any task is an act; action arises from the
needs of the time; and time[37] has no permanent tasks.
Books contain sayings; sayings arise from knowledge;
and a well-informed person does not have to keep books
around. Now, why should you carry them around?"
Hearing this, Wang Shou burned the books and danced
with joy. For the same reason, well-informed persons do

not teach with sayings and intelligent persons do not fill
cases with books.[38] This is what the world passes by, and
Wang Shou reverted to it. In other words, he learned to be
not learned. Hence the saying: "He learns to be not
learned and reverts[39] to what multitudes of people pass by."

Indeed, everything has a definite shape. It should
accordingly be put to use. Accordingly, one should follow
its shape. Therefore, if reposed, one should stand on Teh;
if moving, he should act on Tao.

Once a man of Sung made for the ruler mulberry leaves
of ivory.[40] It took him three years to complete them.
Having stems and branches, wide and narrow, and tiny
buds and colourful[41] gloss, they were scattered amidst real
mulberry leaves and showed no difference from them.
After all, this man was on account of his skilfulness endowed
with a bounty in the Sung State.

When Lieh Tzŭ heard this, he said: "Supposing heaven
and earth made a leaf in three years, then things that have
leaves would be few." Therefore, if you do not count on
the natural resources of heaven and earth but look to one
man for everything, or if you do not follow the course of
reason and principle but learn from the wisdom of one man,
it is the same as to make a single leaf in three years. For this
reason, farming in winter, even the Master of Grains[42]
would not be able to turn out good crops; but rich harvests

in years of abundance even bondmen and bondmaids could
not spoil. Thus, if you depend on the power of one man,
even the Master of Grains would not be sufficient; but if
you follow the course of nature, then bondmen and bondmaids
would be plenty. Hence the saying: "He assists[43]
the myriad things in their natural development, but he does
not venture to interfere."

Holes are the doors and windows of the spirit. The ears
and the eyes are exhausted by sounds and colours. Mental
energy is exhausted by outer attractions. As a result, there
is no master inside the body. If there is no master inside
the body, then though all kinds of good and bad luck pile
like hills and mountains, there is no way to know them.
Hence the saying: "Without passing out of the door the
Course of All-under-Heaven I prognosticate.[44] Without
peeping through the window the Way of Heaven I
contemplate."[45] This amounts to saying that the spirit
never goes astray from its real abode.

Once upon a time Viscount[46] Hsiang of Chao learned
driving from Prince Yü[47] -ch`i. All at once he started racing
with Yü-ch`i. He changed his horses three times, but thrice
he lagged behind. Thereupon Viscount Hsiang said: "You
teach me how to drive, but the course is not as yet
completed." "The course is completed," said Yü-ch`i in
reply, "but the fault lies in the way it is applied. In general,
what is important in driving is to fix the bodies of the horses
firmly to the carriage and the mind of the driver to the
horses. Then one can drive fast and far. Now, Your
Highness, whenever behind, wants to get ahead of thy
servant, and, whenever ahead, is afraid of lagging behind
thy servant. To be sure, when one runs a race with others
on the same road,[48] he is either ahead of or behind others.
Whether ahead or behind, if the mind of Your Highness is
always concentrated on thy servant, how can Your Highness
keep the horses under control? This was the reason why
Your Highness lagged behind."

When Prince Pai Shêng[49] was planning a rebellion,
once after the office hour in the government he held his
cane upside down and leaned on it.[50] The tip of the cane,

being so sharp, pierced through his chin. Therefrom blood
flowed down upon the ground but he never noticed it.
At the news of this accident, the Chêngs said: "When he
forgot the pain on his chin, for what was it forgotten at all?"[51]
Hence the saying: "The farther one goes, the less one
knows." This amounts to saying that if one's intelligence
hits everything afar, what is missed will be at hand. Therefore,
the saintly man has no definite destination, but can
know both far and near. Hence the saying: "He does not
travel, and yet he has knowledge." He can see both far
and near. Hence the saying: "He does not see things,
and yet he defines[52] them." He inaugurates works in
accordance with the times, accomplishes merits by means
of resources, and employs the utilities of the myriad things to
get profits out of them. Hence the saying: "He does not
labour, and yet he completes."

King Chuang, for three years after he took the reins of
government, issued no decree and formulated no policy.
Therefore, one day the Right Commissioner of the Army,
when attending on the Throne, made before the King an
intimation, saying: "There is a bird which has perched or
a hill-top in the south. For three years it has neither fluttered
nor flown nor sung but kept silent without making any
sound. What is the name of that bird?" In reply the King
said: "For three years it has not fluttered in order thereby
to grow its wings and feathers, and has neither flown nor
sung in order thereby to look at the conditions of the people.
Though it has not flown, yet once it starts flying, it will
soar high up into the sky. Though it has not sung, yet
once it starts singing, it will surprise everybody. Leave

it as it has been. I, the King, understand what you
mean."

In the course of half a year, the King began to administer
the state affairs himself, abolishing ten things, establishing
nine things, censuring five chief vassals, and appointing six
hitherto unknown personages to office, with the immediate
result that the state became very orderly. In the meantime
he raised an army to punish Ch`i and defeated them at
Hsü-chou.[53] Then he triumphed over Chin at Ho-yung
and called a conference of the feudal lords in Sung, till he
attained Hegemony in All-under-Heaven. Thus, King
Chuang never did good in a small way,[54] wherefore he
accomplished a great achievement. Hence the saying:
"The largest vessel becomes complete slowly, the loudest
sound is rarely heard."

When King Chuang of Ch`u was thinking of attacking
Yüeh, Chuang Tzŭ admonished him, asking: "For what

reason is Your Majesty going to attack Yüeh?" "It is
because its government is disorderly and its army weak,"
replied the King. "Thy servant is afraid," said Chuang
Tzŭ, "Your Majesty's wisdom is like eyes able to see over
one hundred steps away but unable to see their own eyelashes.
Since Your Majesty's troops were defeated by Ch`in
and Chin, Ch`u has lost a territory of several hundred li.
This proves the weakness of her army. Again, Chuang
Ch`iao has dared robberies within the boundaries of the
state, but no magistrate has been able to stop him. This
proves the disorder of her government. Thus, Your Majesty
has been suffering not less weakness and disorder than
Yüeh and yet wants to attack Yüeh. This proves that Your
Majesty's wisdom is like the eyes." Thereupon the King
gave up the plan. Therefore, the difficulty of knowledge
lies not in knowing others but in knowing oneself. Hence
the saying: "One who knows himself is enlightened."

Once, when Tzŭ-hsia saw Tsêng Tzŭ, Tsêng Tzŭ asked,
"Why have you become so stout?" "Because I have been
victorious in warfare," replied Tzŭ-hsia. "What do you
mean by that?" asked Tsêng Tzŭ. In reply Tzŭ-hsia said:
"Whenever I went in and saw the virtue of the early kings
I rejoiced in it. Whenever I went out and saw the pleasure
of the rich and noble I rejoiced in it, too. These two
conflicting attractions waged a war within my breast. When
victory and defeat still hung in the balance, I was thin.
Since the virtue of the early kings won the war, I have
become stout." Therefore the difficulty of volition lies not
in conquering others but in conquering oneself. Hence the
saying: "One who conquers himself is mighty."

Of old, there were carved jade plates in Chou. Once
Chow sent Chiao Li to get them, but King Wên would
not give them away. Later, Fei Chung came for them,
whereupon King Wên gave them out. It was because
Chiao Li was worthy and Fei Chung was not a follower of
Tao. Inasmuch as Chou disliked to see any worthy man
advancing his career under King Chow, King Wên gave
Fei Chung the plates. King Wên raised T`ai-kung Wang
from the bank of the Wei River because he held him in high
esteem, and presented Fei Chung with the jade plates because
he loved his usefulness. Hence the saying: "Who does
not esteem multitudes nor is charmed by their wealth,
though his knowledge be greatly confused, he must be
recognized as profoundly mysterious."