and none know where this will lead.
So if the sage summons the army and conquers states,
he does not lose the affections of the people.
His magnanimous nature enriches ten thousand generations,
yet he has no affection for the people.
One who seeks to share his happiness with others is not a sage.
One who displays his feelings is not benevolent.
One who waits for Heaven is not a wise man.
The noble who cannot harmonize the good and the destructive is not a scholar.
One who seeks for fame and thereby loses his real self is no gentleman.
One who loses his true self and his path is unable to command others.
Men such as Hu Pu Chieh, Wu Kuang, Po Yi, Shu Chi, Chi Tzu, Hsu Yu, Chi To, Shen Tu Ti28 –
all followed the example of others,
tried to get for them what they desired
but they did not seek for themselves what they desired.
The true man of old appeared aloof but was in no danger of falling.
He appears deficient, yet takes nothing.
He does what he wills but is not judgemental.
His emptiness was clear, but there was no showing off.
Cheerfully smiling, he seemed to be content.
He responded immediately as if there was no choice.
If upset, he showed it.
If content, he was at ease with Virtue.
When calm, he appeared to be one with the world.
When superior, the world had no control over him.
His inner nature seemed unknowable.
Never being really aware, he forgot what to say.
He saw the law as the external form of government.
The rituals he saw as the wings,
knowledge as being the same as what is appropriate at the time.
Virtue he saw as what is proper.
Viewing law as the external form of government,
he was flexible in imposing the death sentence.
Viewing the rituals as the wings,
he got on well with society.
Viewing knowledge as being that which is appropriate,
he followed the natural course of events.
Viewing virtue as that which is proper,
he walked along with others who were capable of leading.
So he acted spontaneously,
but others thought it was at great cost.
Thus all that he sought was one.
What he disowned was also but one.
What is one is one, and what is not one is also one.
In the one, he was with Heaven.
In the not-one, he was one with humanity.
When heaven and humanity are not in dispute,
then we can say this is really the true man.
Death and birth are fixed. They are as certain as the dawn that comes after the night, established by the decree of Heaven. This is beyond the control of humanity, this is just how things are. Some view Heaven as their father and continue to love it. How much more should they show devotion for that which is even greater! Some people consider their lord as being better than themselves and would willingly the for him. How much more should they do the same for one who is more true than their lord!
When the springs dry out, the fish are found stranded on the earth. They keep each other damp with their own moisture, and wet each other with their slime. But it would be better if they could just forget about each other in rivers and lakes. People sing the praises of Yao and condemn Chieh, but it would be better if they could forget both of them and just follow the Tao. The cosmos gives me the burden of a physical form, makes life a struggle, gives me rest in old age and peace in death. What makes life good, therefore, also makes death good.
A boat can be hidden in a gorge, and a fishing net in a pool, and you may think they are therefore safe. However, in the middle of the night a strong man comes and carries them off. Small-minded people just cannot see that hiding smaller things in larger things does not mean they will not be stolen. If you take everything under Heaven and try to store it under Heaven, there is no space left for it to be lost in! This is the real truth about things. To have a human form is a joyful thing. But in the universe of possible forms, there are others just as good. Isn’t it a blessing to have these uncountable possibilities! The sage goes where nothing escapes him, and rests contented there with them. He takes pleasure in an early death, in old age, in the origin and in the end and sees them all as equally good – he should be an example to others. If this is so, then how much more should our example be that which holds together the whole of life and which is the origin of all that changes!
The great Tao has both reality and expression, but it does nothing and has no form.
It can be passed on, but not received.
It can be obtained, but not seen.
It is rooted in its own self, existing before Heaven and Earth were born, indeed for eternity.
It gives divinity to the spirits and to the gods.
It brought to life Heaven and Earth.
It was before the primal air, yet it cannot be called lofty;
it was below all space and direction, yet it cannot be called deep.
It comes before either Heaven or Earth, yet it cannot be called old.
It is far more ancient than antiquity, yet it is not old.
Hsi Wei29 obtained it, and with it he framed Heaven and Earth.
Fu Hsi obtained it and through it he entered into the Mother of life’s breath.
The Great Dipper constellation obtained it and from of old has never wavered.
The Sun and Moon obtained it and from of old have never ceased.
Kan Pi obtained it and was able to enter the Kun Lun mountains.
Feng Yi obtained it and was able to journey to the great river.
Chien Wu obtained it and was able to live on Mount Tai.
The Yellow Emperor obtained it and was able to ascend into the clouds of Heaven.
Chuan Hsu obtained it and was able to dwell in the Dark Palace.
The Queen Mother of the West30 obtained it and was able to take her seat
