Return Home	Laozi's Dao De Jing	Your Dao De Jing	Zhuangzi (Chuang Tzu)	Links	Meditation	Dao (Tao) is Open Forum	Book List	Other Stuff

Zhuangzi Chapter 13 ~ The Heaven's Dao (The Way of Nature)

	Translation by Nina Correa The Way (Dao) of Nature is to continue moving without stopping to accumulate anything, thus all living things flourish. The Way (Dao) of the emperor is to continue moving without stopping to accumulate anything, thus the whole world responds. The Way (Dao) of the sage is to continue moving without stopping to accumulate anything, thus everything on earth submits. One who receives clarity from Nature, communications from sages, and travels unimpeded in the six directions while mastering the four seasons with the virtue of emperors and kings, has herself become like all of them. Even when in the dark, she'd invariably remain calm. The calmness of a sage isn't due to the fact that calmness is considered to be good and therefore she's calm. It's because no living thing is sufficient enough to hinder her that she's calm. When water is calm, the hairs in beards and eyebrows can be clearly seen reflected in it, and it's so precisely level in the middle that a great carpenter can take it as a model for his work. When water is both calm and clear, it can reflect essence and spirit. That's how calm the heart of a sage is! She's a reflection of the heavens and the earth, and a mirror to all living things. Emptiness, calmness, peacefulness, indifference, stillness, boundlessness and non-interference are what keep the heavens and the earth on an even keel, and Dao and De whole. Therefore, the emperors, kings and sages can rest. Resting, they then become empty; empty, they then become satisfied; and one who's satisfied has order within himself. Empty, they then become calm; calm they then can move; their movements can then achieve something. Calm, they then don't interfere with anything; using non-interference, those who are in a position to have to deal with affairs will act appropriately. Since they don't interfere, they become agreeable. For one who is agreeable, worries and anxieties can't find a foothold, and they can live a long life. Emptiness, calmness, peacefulness, indifference, stillness, boundlessness and non-interference are at the root of all living things. The clarity of this was exemplified when Yao acted as ruler by facing southward toward the country. The clarity of this was exemplified when Shun acted as minister by turning his face to the north. (Note: The ruler was always supposed to face the south as a superior, and his officials were supposed to face north as inferiors.) Occupying the higher position was the virtue of monarchs, kings and emperors. Occupying the lower position was the way (Dao) of undistinguished sages and minor rulers. Keeping to this idea, one who chooses to retire and wander among the rivers and oceans will serve as a scholar to those in mountains and forests. Keeping to this idea, one who chooses to proceed with actions in order to foster those in his generation will then achieve great fame and position by uniting the world. The calmness of a sage, or the movements of a king - without interfering, then they'd both be respected. Being in a natural and untainted state, there'd be no one in the world who'd be able to disagree with that kind of magnificence. One who has a crystal clear understanding of the virtue of the heavens and the earth is said to have connected with the "great root" and "great ancestor", thus is in harmony with the heavens. If one can then use that to unilaterally adjust the world, they are in harmony with people. One who's in harmony with people is said to have humanly joy. One who's in harmony with the heavens is said to have heavenly joy. Zhuangzi said: "My teacher! My teacher! He discards what's unsavory in all things, but not because he's judgmental. He rids all the ages of impurities, but not because he's benevolent. He's older than the beginning of time, but not because he has a long life. He covers from above and supports from below both the heavens and the earth while carving and shaping all the different forms, but not because he's skillful. That's what's called heavenly joy. "Therefore, it's been said: 'One who knows heavenly joy - during his life flows along with Nature, and at his death transforms with other things. In calmness he shares the same virtue as Yin. In motion he shares the same surge as Yang.' "Therefore, one who knows heavenly joy isn't curtailed by Nature, isn't condemned by people, isn't strained by things, and isn't punished by demons. "Therefore, it's been said: 'He who moves like the heavens and remains as still as the earth can keep his mind steady and fixed, and in that way be a king in the world. He who isn't haunted by external demons nor wearied by his internal spirit can keep his mind steady and fixed in a way that causes all things to submit.' "In other words, emptiness and calmness allow one to grasp what arises from the heavens and the earth and to connect with all living things. That's what's called heavenly joy. The heart of a sage in that way nourishes the whole world." The virtue of emperors and kings is to take the heavens and the earth as their ancestor (progenitor due respect and obedience), to take Dao and De as their guiding principles, and to take non-action as their norm. Through non-action, they can use the world and it will still provide a surplus. If they were to take actions, they'd end up being used by the world and would never be able to stand up to that task. Therefore, people in ancient times really treasured those who took no actions. If those in positions of power didn't act, and those below them also didn't act, then those who are below would have the same virtue as those above. If those below had the same virtue as those above, then there'd be no one to carry out orders. If those below took action, and those in positions of power also took action, those above would be on the same Path as those below. If those above were on the same Path as those below, then there'd be no one to give the orders. Those above must be without actions in order to use the world. Those below must take actions in order to be used by the world. This is the way things always have to be. Therefore, those who ruled the world in ancient times had knowledge as though it had fallen from the heavens and earth, but they personally didn't make plans. They could pose arguments as though cutting through to the core of all living things, but didn't personally put forth their theories. They had abilities that could extend to everything within the four seas (the world), but didn't personally take actions. The heavens doesn't become more elaborate, yet all things evolve. The earth doesn't get any larger, yet all things are nourished. The emperors and kings take no actions, yet all in the world accomplish their work. Therefore, it's been said: "Nothing is more spiritual than the heavens; nothing is more abundant than the earth; nothing is greater than the emperors and kings." Therefore, it's been said: "The virtue of emperors and kings is on a par with the heavens and the earth." This is the way to jump on the chariot of the heavens and the earth, harness all living things to it, and make use of the joint efforts of everyone. The higher-ups form a strong foundation like the roots of a tree, while the underlings form the tentacles that reach out like the branches of a tree. The master establishes the essentials, while the worker bees see to the details. The utilization of the three armies (standard subdivisions of a feudal state) and the five weapons (spear, halberd, ax, shield and bow) is the branch of virtue. Rewards, fines, promotions, dismissals and executing the five punishments (branding, cutting off the nose, cutting off the feet, castration and execution) are the branches dealing with getting people to fall into line. Rituals, laws, regulations, imprisonment, demotions and promotions are the branches of government. Determining the correct sounds of bells and drums, and the proper appearance of feathers and banners are the branches of festivals. Crying, wailing, funeral attire, and swift attention to funeral services are the branches of mourning. These five branches must be carried out from the essence of one's spirit, and they have to be enacted by those with skill for such things, then everyone would comply with them. People in ancient times did study these branches, but they weren't the first to come up with the idea. The monarch leads, and the minister follows. The father leads, and the son follows. The elder brother leads, and the younger brother follows. Those who are older lead, and those who are younger follow. The man leads, and the woman follows. The husband leads, and the wife follows. Being high or low, first or last, is in accord with the heavens and the earth, so the sage takes that for his model. The heavens are high and the earth is low, which creates a position of clarity for what's in between. Spring and summer come first and autumn and winter follow, which creates an order to the four seasons. All living things can then rise up and transform, sprouting in the areas which are most conducive to their growth, adapting to Nature's pruning, and flowing through their transformations and changes. If the heavens and the earth can complete their missions by accepting the natural order of high and low, first and last - then how much more so could the ways of people! In the ancestral temples, it's blood relatives who are honored. In the royal courts, it's the senior officials who are honored. In the local towns and villages, it's the elderly who are honored. In business affairs, it's the ones in control who are honored. That's the orderliness of Great Dao. If we speak about Dao and oppose its order, that's in opposition to Dao. If we speak about Dao and oppose its way, how could we grasp Dao? Therefore, those in ancient times who clarified Great Dao first found clarity in the heavens, and Dao and De came next. After clarifying Dao and De, then benevolence and righteousness came next. After clarifying benevolence and righteousness, then distinctions came next. After clarifying distinctions, then forms and names came next. After clarifying forms and names, then appointments and positions came next. After clarifying appointments and positions, then close inspections came next. After clarifying close inspections, then right and wrong came next. After clarifying right and wrong, then rewards and punishments came next. After clarifying rewards and punishments, then the foolish and knowledgeable were relegated to their proper positions. The highly valued and the unesteemed went to their proper places in the pecking order. The humane, the officious and the unworthy were assigned positions in keeping with their essence. They had to be sorted through to determine what their abilities were, and in that way received their proper titles. Hence, affairs were taken care of by those above and agriculture was taken care of by those below. All things were governed properly and their physical needs were taken care of. There was no longer a need for plots and schemes, so they were able to retreat to the heavens. This is called "Peace and Tranquility" - when government has reached perfection. Therefore, there was created a document for recording descriptions and titles of people. Even though the ancient people had descriptions and names, they didn't consider them to be of the utmost importance. When the ancients spoke of Great Dao, it was only after going through five transformations that they'd raise the issue of descriptions and titles. It was only after nine transformations that they'd speak of rewards and punishments. If they were too quick to bring up descriptions and titles, they'd have no understanding of the basis of them. If they were too quick to speak of rewards and punishments, they'd have no understanding of where they began. If their words approached Dao backwards, then some would resist the theories about Dao. In order for people to be governed, you have to have an innate ability to govern people. Rushing to speak about descriptions, titles, rewards and punishments is considered to be a tool for government, but it's opposite to knowing about how Dao governs. In that way one might end up being used by the world, but wouldn't be able to use the world. Those are the means used by a faulty scholar and a crooked way for anyone to be thinking. The ancients had rituals, laws, regulations, imprisonment, demotions and promotions, but they were means for the underlings to serve those above, not a means for those above to cater to the underlings. Long ago, Shun asked Yao: "As emperor, how do you use your mind?" Yao replied: "I don't ignore those who have no one else to tell their troubles to, nor do I abandon the poor. I grieve with those who have suffered the death of someone close to them, rejoice at the birth of children and sympathize with overworked or abused women. Those are the ways in which I use my mind." Shun said: "It's wonderful to show so much kindness, but that kind of thing won't make you Great." Yao asked: "If that's true, then what else is there to be done?" Shun said: "The virtue of the heavens promotes contentment. The sun and moon shine, and the four seasons proceed. It seems like day and night have a common thread pulling them along. The clouds move through the sky and rain offers their gifts." Yao said: "I've been stuck! I'm so stuck in keeping my hands in the problems of others. More problems! You've joined with the heavens while I've joined with people." It was the heavens and the earth that the ancients believed to be Great, and what Huang Di, Yao and Shun all shared in admiring. Therefore, how were the kings of antiquity who ruled the world supposed to act? Like the heavens and the earth, and that's all. Kong Zi (Confucius) went west to deposit some books into the library in the state of Zhou. Zi Lu (one of his disciples) gave him this suggestion: "It's fairly well known that the one in charge of receiving books at the library in Zhou was the librarian known as Lao Dan (Laozi), but he's since retired and returned to his home. If you, Master, want to deposit books there, then you might consider asking him about how to do it." Kong Zi said: "Good idea." He went to see Lao Dan, but Lao Dan wasn't able to help. So, he unrolled the bamboo slips containing the Twelve Classics and started reading out loud. Lao Dan interrupted his speech and said: "You're using a lot of words. I'd rather simply hear a summary." Kong Zi said: "To summarize, it's about benevolence and righteousness." Lao Dan said: "May I ask, are benevolence and righteousness part of human nature?" Kong Zi replied: "They are. If a noble person isn't benevolent, then he's inadequate. If he's not righteous, then he's stagnant. Benevolence and righteousness are definitely part of human nature. What else could they be?" Lao Dan said: "May I ask, what do you mean by benevolence and righteousness?" Kong Zi replied: "To experience joy from the center of one's heart for all things, and to feel universal love for everything impartially - these are the characteristics of benevolence and righteousness." Lao Dan said: "Oh dear. Be careful with those last words! As to universal love, that can also become dogmatic! With impartiality, there also arises partiality. Master, it sounds like you're trying to prevent everyone in the world from straying far away from what nourishes them? Then you might consider this: "The heavens and the earth from the beginning were constant; "The sun and the moon from the beginning were bright; "The stars and planets from the beginning were aligned in a set pattern; "The birds and the beasts from the beginning were grouped by species; "The trees and plants from the beginning grew erect. "Master, if you also release yourself to your own virtue as you travel along, and abide by Dao as you hurry through life, then you've already reached perfection. Why are you so dauntless in your mission to search out benevolence and righteousness as though you were beating a drum and searching for a lost child? Oh dear, Master, your own human nature is in complete disarray." Shi Cheng Qi (Elegantly Attired Scholar) went to see Laozi and asked: "I've heard, Master, that you're a sage. I wasn't deterred by the long journey since I sincerely wanted to see you for myself. I traveled for one hundred days without daring to stop for a breather even though I developed serious blisters on my feet. Now that I've had a chance to observe you, you're not a sage at all. Your leftover vegetables are strewn around by mice in the dirt, and it's inhumane not to provide that extra food to those in need. All sorts of raw vegetables and prepared meals are brought and placed in front of you endlessly, but you just sit here and let it accumulate without an end in sight." Laozi remained aloof and didn't respond. Shi Cheng Qi returned the next day to see him and said: "Yesterday I found a lot about you to criticize, but today my heart goes out to you. Why is that?" Laozi said: "A person is considered to be a sage if he's clever, knowledgeable and spiritual. For myself, I've cast off those ideas. If you'd come to me yesterday and shouted that I was an ox, then I'd accept being called an ox. If you shouted that I was a horse, then I'd accept being called a horse. If there's some truth to the words a person uses and you don't accept it, then you'll have to endure even more problems. I merely submitted because I usually submit. I didn't submit just for the sake of being submissive." Shi Cheng Qi stumbled backward so as to remove himself from the spotlight, then purposely stepped forward and asked: "What can I do to break down my harshness?" Laozi replied: "Your appearance is haughty, your eyes are piercing, your forehead is wrinkled, your mouth is grimacing and your demeanor is self-righteous. You look like a wild horse who's been tethered but is raging at his bit. You're like an arrow anxious to be released from a crossbow. You inspect everything like you're ready to cast judgments. You're so involved in your own knowledge and cleverness that you can't find any peace. You've become distrustful of everything. If you came upon a person out in the wilderness, you'd find a way to label him as a conniving thief." Laozi said: "Dao doesn't try to curtail what's large, nor does it dismiss out of hand what's small. Therefore, all living things can make their own assessments of themselves. It's so vast and extensive that there's nothing it doesn't tolerate. It's so deep that it can't be measured. Forms, virtue, benevolence and righteousness are minor details of the spirit, yet who other than a perfected person would have the ability to make determinations about them? If a perfected person existed in this generation, wouldn't he be someone to take stock of? Even so, the actions he'd take wouldn't be enough to wear him out. Everyone in the world overly exerts themselves seeking power, but he doesn't join in their struggles. He examines without looking for fault, and doesn't join with profiteers. He pushes for the ultimate truth of things, yet has the ability not to prevent them from growing. Therefore, by being uninvolved in the matters of the heavens and earth, and losing track of the progression of all living things, his spirit doesn't get to a place where it needs to stop and take a rest. He flows with Dao, conforms to his virtue, declines the concepts of benevolence and righteousness, retreats from ceremonies and rituals, and that's the way his heart makes determinations." People nowadays place a lot of value on what's written in books about Dao, since the written word is an expression of our language, and language is valued. What's valued about language is the ideas it expresses, and those ideas offer something that can be followed. Even though the ideas themselves may be followed, they can't really be passed on through words, yet people nowadays continue to value the words written in books. Although this generation values them, I'm the kind of person who doesn't find enough in them to value because what others find of value in them isn't what's really of value. By looking around one can see shapes and colors, and by listening one can hear names and sounds. How sad it is that people today think that through shapes, colors, names and sounds they can reach into the essence of each other. Shapes, colors, names and sounds are merely outward manifestations, but they're insufficient to enable anyone to reach into the essence of another. So, One who understands won't be willing to use words; One who uses words won't be willing to understand. But how could anyone nowadays really understand that? Duke Huan was reading a book at the upper end of his courtyard while Bian, a wheelmaker, was carving a wheel down below. Setting aside his hammer and chisel, he went up to Duke Huan and asked: "May I ask, Your Highness, what words you're reading?" The Duke replied: "The words of a sage." "Is the sage alive?" The Duke replied: "No, he died a while ago." "If that's so, then what your majesty is reading is the rotten leftovers of those from ancient times." Duke Huan said: "I, a ruler, am reading this book, and yet you, a mere wheelmaker, feels comfortable giving your opinion about what I'm reading? If you can provide a good explanation for this then I'll accept it. Otherwise, you'll be put to death." Bian the wheelmaker replied: "I'm just a servant, so I look at things from the perspective of my own work. When I'm carving a wheel, if I work too slowly then I'd be enjoying myself but the wheel wouldn't be sturdy. If I work too quickly then I'm just damaging myself and the spoke won't fit. I had to learn not to move too slowly nor too quickly, with a hands-on approach and respond to what's in my heart. You can't really express it with words, as a particular skill seems to exist when you simply open up to it. I haven't been able to make my son aware of how to do this work, and my son also hasn't been able to receive the ability from me. I've spent seventy years and grown old while I've been carving wheels. The people in ancient times also have something they can't pass on after they've died. That being so, then what your majesty is reading is the rotten leftovers of those from ancient times." | Zhuangzi Translation | Glossary/Index A to N | Glossary/Index P to Z | ZZ Links | | Return Home | Laozi's Dao De Jing | Your Dao De Jing | Zhuangzi (Chuang Tzu) | Links | Meditation | Dao (Tao) is Open Forum | Book List | Other Stuff |

Copyright © 2009, DaoIsOpen.com. All rights reserved.