庄子/在宥

Letting be is from the fear that men, (when interfered with), will carry their nature beyond its normal condition; exercising forbearance is from the fear that men, (when not so dealt with), will alter the characteristics of their nature.

When all men do not carry their nature beyond its normal condition, nor alter its characteristics, the good government of the world is secured.

Formerly, Yâo’s government of the world made men look joyful; but when they have this joy in their nature, there is a want of its (proper) placidity.

The government of the world by Kieh, (on the contrary), made men look distressed; but when their nature shows the symptoms of distress, there is a want of its (proper) contentment.

The want of placidity and the want of contentment are contrary to the character (of the nature); and where this obtains, it is impossible that any man or state should anywhere abide long.

Are men exceedingly joyful ? —the Yang or element of expansion in them is too much developed.

Are they exceedingly irritated? —the Yin or opposite element is too much developed.

When those elements thus predominate in men, (it is as if 390) the four seasons were not to come (at their proper times), and the harmony of cold and heat were not to be maintained ;—would there not result injury to the bodies of men ?

Men’s joy and dissatisfaction are made to arise where they ought not to do so; their movements are all uncertain; they lose the mastery of their thoughts ; they stop short midway, and do not finish what they have begun.

In this state of things the world begins to have lofty aims, and jealous dislikes, ambitious courses, and fierce animosities, and then we have actions like those of the robber Kih, or of ng (Sh n) and Shih ( hiû) If now the whole world were taken to reward the good it would not suffice, nor would it be possible with it to punish the bad.

Thus the world, great as it is, not sufficing for rewards and punishments, from the time of the three dynasties downwards, there has been nothing but bustle and excitement.

Always occupied with rewards and punishments, what leisure have men had to rest in the instincts of the nature with which they are endowed ?

Moreover, delight in the power of vision leads to excess in the pursuit of (ornamental) colours; delight in the power of hearing, to excess in seeking (the pleasures of) sound; delight in benevolence tends to disorder that virtue (as proper to the nature); delight in righteousness sets the man in opposition to what is right in reason; delight in (the practice of) ceremonies is helpful to artful forms; delight in music leads to voluptuous airs; delight in sageness is helpful to ingenious contrivances; delight in knowledge contributes to fault-finding.

But when men begin to honour them, and to long for them, how great is the deception practised on the world!

And not only, when (a performance of them) is once over, do they not have done with them, but they prepare themselves (as) with fasting to describe them, they seem to kneel reverentially when they bring them forward, and they go through them with the excitements of music and singing; and then what can be done (to remedy the evil of them) ?

Therefore the superior man, who feels himself constrained to engage in the administration of the world will find it his best way to do nothing In (that policy of) doing nothing, he can rest in the instincts of the nature with which he is endowed.

Hence he who will administer (the government of) the world honouring it as he honours his own person, may have that government committed to him, and he who will administer it loving it as he loves his own person, may have it entrusted to him 393.

Therefore, if the superior man will keep (the faculties lodged in) his five viscera unemployed, and not display his powers of seeing and hearing, while he is motionless as a representative of the dead, his dragon-like presence will be seen; while he is profoundly silent, the thunder (of his words) will resound; while his movements are (unseen) like those of a spirit, all heavenly influences will follow them; while he is (thus) unconcerned and does nothing, his genial influence will attract and gather all things round him:— what leisure has he to do anything more for the government of the world ? hui Khü 394 asked Lâo Tan, saying, ‘If you do not govern the world, how can you make men’s minds good ?’ The reply was, ‘ Take care how you meddle with and disturb men’s minds.

The mind, if pushed about, gets depressed; if helped forward, it gets exalted.

Now exalted, now depressed, here it appears as a prisoner, and there as a wrathful fury.

(At one time) it becomes pliable and soft, yielding to what is hard and strong; (at another), it is sharp as the sharpest corner, fit to carve or chisel (stone or jade).

Now it is hot as a scorching fire, and anon it is cold as ice.

It is so swift that while one is bending down and lifting up his head, it shall twice have put forth a soothing hand beyond the four seas.

Resting, it is still as a deep abyss; moving, it is like one of the bodies in the sky; in its resolute haughtiness, it refuses to be bound;—such is the mind of man 395 !’ Anciently, Hwang-Tî was the first to meddle with and disturb the mind of man with his benevolence and righteousness 396.