Thus it was that the ancient ones clearly grasped the great Tao, seeking first the meaning of Heaven and then the meaning of its Tao and Virtue.
When they clearly understood the Tao and Virtue,
they then understood benevolence and righteousness.
When they clearly grasped benevolence and righteousness,
they could see how to perform their duties,
When they grasped how to perform their duties,
they came to understand form and fame.
When they comprehended form and fame,
they were able to make appointments.
When they had made appointments,
they went on to examining people and their efforts.
When they had examined people’s efforts,
they moved to judgements of good or bad.
When they had made judgements of good and bad,
they went on to punishments and rewards.
Following this, the foolish and the wise knew what they should do and the elevated and the lowly went to their appropriate places. The good and the worthy as well as those below them found in their own selves that all had assignments adapted to their skills, appropriate to their rank. Thus did they serve those above them and encourage those below; external matters were governed and their own selves developed. Knowledge and plotting were never used and they relied upon Heaven.
This is known as the great peace and perfect government.
The Book says, ‘There is form and there is title.’ Form and title were known to the ancient ones, but they gave it no importance. In the olden days, when they talked of the great Tao, they spoke of the five steps which brought them to ‘form and fame’, or they went to nine steps and debated ‘rewards and punishments’. If they had just gone straight to discussing ‘form and fame’ they would have shown up their ignorance of the origin; or if they had plunged straight into ‘rewards and punishments’ they would have shown their ignorance of the correct beginning. Those who turn the Tao upside down before talking of it, who in fact oppose the Tao before speaking of it, will be governed by other people, for they could not rule others! Those who plunge straight in, gabbling on about ‘form and fame’ or ‘rewards and punishments’, may have some understanding of the means of governing but do not understand the Tao of governing. They may be of use to the world, but they cannot use the world. They are typical pompous scholars, just stuck in their little corner. Rituals, laws, weights and measures, all the point-scoring of correct forms and titles: the ancient ones had all this, but they were the tools of those below to serve those above. Those above did not use this to rule those below.
In days gone by Shun spoke to Yao, saying, ‘Being Heaven’s king, how do you use your heart?’
‘I do not abuse those who are defenceless,’ said Yao, ‘nor do I ignore the poor. I mourn for those who die, caring for the orphaned child and for the widow. This is how I use my heart.’
‘Righteous as far as righteousness goes, but not that great,’ commented Shun.
‘What ought I to do, then?’ said Yao.
‘When Heaven’s Virtue is found, the hills rejoice, the sun and moon shine and the four seasons are in line. The regular pattern of each day and night follows properly and the rain clouds are moved accordingly.’
Yao said, ‘So all I’ve really been doing is getting worked up and bothered! You seek compliance with Heaven, whereas I have sought compliance with humanity.’
Since earliest times Heaven and Earth have been known as great. The Yellow Emperor, Yao and Shun have all praised them. The ancient kings who ruled all under Heaven, did they need to act? Heaven and Earth were sufficient for them.
Confucius travelled west to place his books in the archives of Chou. Tzu Lu offered advice, saying, ‘I have heard that the official in charge of the Royal Archives is Lao Tzu. But he has resigned and lives at home. Sir, if you want to place your books there, go and see him and ask his assistance.’
‘Splendid,’ said Confucius. So off he went to see Lao Tzu, but Lao Tzu refused to help. So Confucius took out his Twelve Classics,55 and started to preach.
When he was halfway through, Lao Tzu said, ‘This is too much. Put it briefly.’
Confucius said, ‘In essence, it is benevolence and righteousness.’
‘May I ask,’ said Lao Tzu, ‘are benevolence and righteousness of the very essence of humanity?’
‘Certainly,’ said Confucius. ‘If the nobleman is without benevolence, he has no purpose; if without righteousness, he has no life. Benevolence and righteousness, these are truly of the innate nature of humanity. How else could it be?’
‘May I ask, what are benevolence and righteousness?’
‘To be at one, centred in one’s heart, in love with all, without selfishness, this is what benevolence and righteousness are,’ replied Confucius.
‘Really! Your words reveal misunderstanding,’ said Lao Tzu. ‘ “Love of all”, that’s both vague and an exaggeration! “Without selfishness”, isn’t that rather selfish? Sir, if you want people to remain simple, shouldn’t you look to the ways of Heaven and Earth?
‘Heaven and Earth have their boundaries which are constant;
the sun and moon hold their courses in their brightness;
the stars and planets proceed in the boundaries of their order;
the birds and creatures find their confines within their herds and flocks.
Think of the trees which stand within their own boundaries in order.
‘So Sir, walk with Virtue and travel with the Tao, and you will reach the perfect end. Why bother with all this benevolence and righteousness, prancing along as if you were beating a drum and looking for a lost child? Sir, you will just confuse people’s true nature!’
Shih Cheng Chi came to see Lao Tzu and asked him, ‘I have heard tell that you, Sir, are a sage, so I came to see you, regardless of the length of the journey. Over the hundred nights of the journey my feet became blistered, but I
