"Return line does not need to be translated, return as is, all other Chinese should be translated into English: The Hidden Philosopher's Discourses

Author: (Chinese) Wang Fu
Publisher:
Publishing Date: 2001-02-01
Features: The greatest title for a ruler is enlightenment; the most beautiful praise for a subject is loyalty. These two virtues have been the shared aspiration of rulers and subjects since ancient times. However, enlightenment does not follow in succession, and loyalty is not always present. This is not necessarily because of ignorance or a poor reputation, but rather because the means of seeking them are incorrect. Enlightenment is based on the lower, while loyalty depends on the higher. "When two people are of one heart and mind, they can cut through metal." Those who can achieve this possess both virtues. The key lies in mastering the methods of governance and holding power firmly. The method ensures that subordinates cannot deceive; the power ensures that authority remains un. If the method is truly mastered, even those far away or in the depths of darkness must seek results; if power is truly used, then near and far, close and distant, noble and humble, wise and foolish—all will be loyal. At the end of the Zhou Dynasty, it was not the case. They abandoned the method and discarded the power, relying on themselves and depending on others. As a result, ministers did not think of loyalty, and officials did not exert their efforts. The king was isolated and blinded at the top, while the people were wronged and chaotic at the bottom, leading to decline, seizure, and inability to recover.
Kings and emperors have great benefits and immense authority. Merely hanging high rewards is enough to encourage goodness; merely establishing strict punishments is enough to punish evil. To use high rewards to lure the people and wield great authority to drive them is to make the entire world willing to risk their lives without regret, to plunge into fire without hesitation. How can it be said that merely leading them in governance is not appropriate?
If a hawk, a wild bird, can be made to fly all day without rest when trained by a hunter, how can a subject not be made to exert their full effort? The Book of Songs says, "To cut a notch for a handle, the model is not far." Someone asked, "Is there a way to cultivate nature?" I replied, "To cultivate nature means to uphold harmony and maintain it through life. To cherish parents, virtue, strength, and spirit is called frugality. Otherwise, it is not proper; excessive indulgence is not calm. Therefore, a gentleman regulates and balances his energy, never allowing it to be blocked or stagnant. Confusion and chaos lead to illness. Thus, joy, anger, sorrow, happiness, and thought must all be kept in balance to nourish the spirit; cold, heat, emptiness, fullness, and the ebb and flow must all be kept in balance to nourish the body. A good regulator of energy is like Yu the Great controlling water. Practices like guiding breathing, accumulating energy, and introspection within the body—while they can treat illness—are not the sacred methods of cultivating nature. To bend is to extend; to store is to empty; to be internal is to be external. Energy should be released but is restrained; the body should be regulated but is distorted; the spirit should be calm but is suppressed. There must be a loss of harmony. A good cultivator of nature has no fixed method; the key is to maintain harmony.
Two inches below the navel is called the "guan" (pass). The guan controls the breath and transmits it to the four limbs. Therefore, those with long breaths use the guan to rest, those with short breaths slightly raise their breath, and their pulse quickens, their spirit becomes more scattered. When resting with the shoulders, the breath is relaxed, and the spirit becomes more focused. When resting with the guan, the breath becomes expansive. Thus, the Daoist practitioner always directs energy to the guan, which is the key method.
Yang energy nurtures, while yin energy consumes. Those who are harmonious and joyful have yang energy. Therefore, those who cultivate nature should elevate yang and restrain yin. When yang reaches its peak, it becomes arrogant; when yin reaches its peak, it becomes stagnant. Peace is achieved when the people's tasks are well distributed. When tasks are well distributed, the people exert their full effort, and no one is idle. When the people exert their full effort, productive work flourishes, the state becomes prosperous, and there is no lack of resources for the small and large. The people live in peace and harmony, and there is no resentment or injustice. When governance is not peaceful, such a situation has never existed. When productive work flourishes, the state is prosperous, and the people live in peace and harmony without resentment. Thus, it is said, "Water has its source, and governance has its foundation." The Daoist practitioner understands the foundation and nothing more.
The Wénzhōngzi said, "Is fate established for the sake of human affairs? Therefore, a gentleman fears it. It responds to no distance, high or deep, and is appropriate to no small or large matters. Thus, it is attributed to heaven." The Book of Changes says, "The (qián) Dao changes, and each has its destiny." Wei Zheng said, "The Book of Documents says, 'To follow the way is auspicious, to oppose it is inauspicious, as the reflection shows.'" The Book of Songs says, "To be gentle and not difficult, to receive blessings without end." Is this not what is meant? I replied, "Wei Zheng has already achieved this for himself!" Dong Chang said, "To achieve this is to be human?" I replied, "Truly! It is what people call upon." Someone asked about Guan Lǎng. I replied, "Wei Zheng was a virtuous man. After Emperor Xiaowen passed away and Emperor Xuanwu ascended, and after Mu Gong died, Guan Lǎng retired. Wei Zheng's decline had its reasons!" I said, "When China loses the Dao, the four barbarian tribes know it." Wei Zheng said, "Please explain this." I replied, "When the Small Yue () was abandoned, the four barbarian tribes invaded. Is this not the case of China losing the Dao?" After Wei Zheng left, he said to Xue Shōu, "The times are known now." Xue Shōu asked, "Why do the people today have no poetry?" I replied, "Poetry is the expression of the people's nature. Can their nature be extinguished? It is not that the people have no poetry, but that those responsible for poetry are at fault." Yao Yì was poor, and Fang Xuánlíng said, "Alas, poverty is painful. Why not ask for help?" Yao Yì replied, "In ancient times, when people asked for help on behalf of others, it was considered humility. How can I ask for help for myself? I do not wish to." I heard this and said, "Yao Yì is indeed righteous, practicing the ancient way. It inspired me, making me difficult to advance but easy to retreat." I said, "Even nearby words may contain wisdom, but seeking the root is far." Wang Gui asked me for the "Continuation of the Classics." I replied, "Uncle, what virtue do you possess?" Gui replied, "Do not refuse. One should not hesitate to follow the teacher, especially when there is no teacher. I have heard that Guan Lǎng consulted the oracle, and after great chaos, a great sage will arise. The world will practice rites and music, and our family is the best. Heaven has not abandoned the Dao, and to restore this culture, who but you?" Wei Zheng asked about how to govern by law. I replied, "If the foundation is set right, punishment will be unnecessary. If the Dao is lost, what is the use of discussing laws? In an era of great governance, laws are hung but not broken. In the next best case, laws are broken but rarely. Thus, laws are discussed to govern. Alas! The way of the middle era. If I am used, there will be no lawsuits!" The Wénzhōngzi said, "After pacifying Chen, the Dragon Deity's virtue was too high, yet he did not regret it. How tragic!" I said, "Regarding the 'Continuation of the Books' and the 'Original Classics,' I know that they reveal the Mandate of Heaven! For the sake of lamenting the decline of rites and music, I record the chapters; for the sake of correcting the calendar, I divide the north and south. Feeling the imperial system, I begin with Tàixī; respecting China, I correct Huángshǐ." The Wénzhōngzi said, "Too much movement leads to excess, too much stillness leads to scarcity." I said, "No greater sin than seeking advancement, no greater calamity than excessive speech, no greater pain than not hearing one's faults, no greater disgrace than not knowing shame." I said, "The son of an emperor should discuss succession at the age of adulthood and accept positions of governance, as was the ancient way." Xue Shōu asked for governance from Zhòngzǐ Lǎng. Lǎng said, "Lift one thread, and all eyes open; loosen one mechanism, and all affairs collapse. He does not understand governance." Shōu reported to the Wénzhōngzi, and I said, "Lǎng has understood." The Wénzhōngzi said, "Without understanding the Dao, one cannot be a subject, let alone a ruler!" I said, "People do not live in isolation, and land is not received in isolation. If one follows the Dao, even Shun and Yu could not govern." I said, "Governance that is too severe is better than mercy; laws that are too swift are better than slow; courts that are too busy are better than simple. Between ruler and subject, suspicion is better than trust. Only the sage holds the middle." I said, "Uneven delegation leads to chaos; endless supervision leads to corruption." Pei Xī heard this and said, "Suspicion between the left and right is not chaos? Surveillance between the top and bottom is not corruption? This is called the governance of snakes and pigs, ah! The crime of the fallen Qin!" Du Yān asked about seclusion. I replied, "It is not to hide one's body and be unseen. When fate is too contrary, one hides one's virtue. Only the Daoist practitioner can do this, hence it is called hiding in secrecy." Du Yān said, "When the Book of Changes arose, was the world not questionable? Thus, the sage could hide." I said, "To reveal benevolence and hide ability is the way of the middle era." Yān asked, "May I ask about the meaning of hiding?" I said, "To obscure one's traces and conceal one's heart, one can be spiritually connected but not practically sought. This is the meaning."
I also asked about the purpose of the Dao. I replied, "Do not act without ritual, do not look without ritual, do not listen without ritual." Yān said, "This is the eye of benevolence." I said, "The Dao is within this." Yān left and said to Rúhuì, "To see it before you and suddenly find it behind you, you truly understand Yan's wisdom." The Wénzhōngzi said, "When the four classes are not distinguished, the five ranks are not established, the six ministries are not in their places, and the nine regions are not in order, the (Huángfén) and (Dìdiǎn) cannot be recognized. Without the laws of the Three Dynasties to govern the world, the state will eventually be in peril. If (bù déyǐ), the system of the two Han dynasties is the only option? Without the system of the two Han dynasties to support the world, it is indeed chaos." The Wénzhōngzi said, "Zhongzi's writings are vast and complete, yet they have not been used for a thousand years. How tragic!" Qiu Zhāng said, "Then why is the master now so diligent in writing?" I replied, "This is the duty of the master, and I dare not abandon it. Who knows if later generations will not use it? 'When the sugarcane and rice are planted, there will be a bountiful harvest.'" I said to Xue Shōu, "Since the Yuan Wei, the world has had no ruler. The Kaihuang era brought the people together for the first time. The ancients said, 'Those who respect their duty magnify the beginning, and those who are cautious of their position rectify their name.' This is why I proposed benevolence and longevity. Your Majesty is truly an emperor. Without following the false chaos, you must inherit the Zhou and Han. The land follows the fire, and the color is yellow. The number five is used, abandoning the laws of the four dynasties to ride the Mandate of Heaven. A thousand years of opportunity cannot be missed. Grandfather was great but could not use it. The reason is that I am almost like the Duke of Zhou. Therefore, what should come first among the twelve strategies? It must be the rectification of the beginning." Wei Yǒng was the magistrate of Longmen, and upon taking office, he expanded the public buildings. I heard this and said, "This is not the priority. To labor others while resting oneself is not right." Yǒng immediately stopped and apologized to me. I said, "Without diligence and frugality, one cannot be a person of virtue."
My disciples: Sū Wēi, Jiā Qióng, Yáo Yì studied the Rites; Wēn Yànbó, Dù Rúhuì, Chén Shūdá studied Music; Dù Yān, Fáng Qiáo, Wei Zhēng studied the Books; Lǐ Jìng, Xuē Fāngshì, Pei Xī, Wáng Gui studied Poetry; Shū Tián studied the (Yuán Jīng); Dǒng Cháng, Qiu Zhāng, Xue Shōu, Chéng Yuánbèi all understood the meaning of the Six Classics. Níng Cháng heard that he was not specialized in the Classics and dared not accept them. The Classics have their own explanations, so they are recorded here. The Lord of Taiyuan said, "The teachings of the Wénzhōngzi cannot be ignored. Time passes, and the teachings must not be lost to future generations." He called his three sons and taught them the outlines. The Lord of Taiyuan said, "Níng should be like a nobleman. Among his disciples, he does not meet them unless in official attire, and within his household, it is like a court." In the past, the Wénzhōngzi said, "The virtuous are Níng, and power is yet to be attained." The Lord of Taiyuan bowed twice and said, "I will follow your teachings. I will not act without ritual for my entire life." During the Zhengguan era, he was appointed as a censor and criticized Hou Junji for having ambitions against the throne. After his retirement, he was respected by his hometown. He taught his family the four virtues: diligence, frugality, respect, and tolerance; and the four rites: (guān) (head covering), (hūn) (marriage), (sàng) (funeral), and (jì) (sacrifice). After three years of storage, he distributed it to relatives. He did not lend sacred texts or official ritual vessels. His walls and utensils were sturdy and simple, saying, "Do not waste." His courtyards and gardens were neatly arranged, saying, "Do not be chaotic." He was known for his respectful and obedient treatment of his younger sisters. He did not accept gifts from others unless earned through his own efforts and rewards. He never ate or wore anything beyond his means. His banquet etiquette did not include extra items, saying, "Enough is enough." He did not eat meat at home, saying, "I do not seek to be full." He used the same cotton quilt for twenty years without replacing it, saying, "I do not want to waste the resources of the world." When a neighbor falsely accused him of tax evasion, he paid taxes twice a year. He received his salary daily while in office. At over seventy, he never stopped studying the Classics. He always corrected those who acted improperly among his relatives, saying, "To praise someone in public but slander them behind their back, I cannot bear it." When he was in the company of others, he never mentioned people's shortcomings. He always had an unapproachable demeanor, so petty people kept their distance. Du Yān said, "Will the 'Continuation of the Classics' be practiced?" The Lord of Taiyuan said, "The Duke of Zhou is in a hurry. The way of the ancients is spread here. When the world is governed by the Dao, the sage promotes and implements it; when the world is chaotic, the sage records and hides it. It flows like a river, it dams like a deep pool, it rises like clouds, it falls like rain, it nourishes like hidden moisture. Where can it not be beneficial?" The Lord of Taiyuan said, "The master had Cheng, Qiu, Dǒng, and Xue, and the Six Classics became clearer. The works of the four sages were his efforts. Dǒng and Qiu died early, and Cheng and Xue passed away, leaving the master's teachings unfinished. Alas! It awaits future generations."
The Wénzhōngzi, Wang Tōng, was known as Wénzhōngzi and styled Zhòng'ān. His ancestors were Hànzhēngjūn Bà, who kept himself pure and did not serve. His eighteenth-generation ancestor was Yīn, the governor of Yunzhōng, who settled in Qí and taught the Spring and Autumn Annals and the Book of Changes to his neighbors, providing resources for his descendants. His fourteenth-generation ancestor was Shù, who spread the earlier teachings and wrote the "Spring and Autumn Annals' Principle." He was invited by the government but declined. His ninth-generation ancestor was Yǔ, who, during the Mǐn and Huái disasters, moved eastward. Yǔ had a son named Hǎn, who had a son named Xiù, both of whom became famous for their literature. Xiù had two sons, the older named Xuánmó, who rose through military strategy, and the younger named Xuánzé, who advanced through Confucian studies. Xuánzé, styled Yànfǎ, was the sixth-generation ancestor of the Wénzhōngzi. He served the Song dynasty and held the positions of Minister of the Imperial Stable and Professor of the Imperial Academy. He often sighed, saying, "My ancestors valued rites and music but neglected military training. Why should my brother do otherwise?" He therefore studied morality and classics, believing that achievements could not be small. Thus, he became a great scholar and a professor, saying, "This is the duty of the master, and it must not be abandoned." Therefore, the people of the East called him Wang Xiānshēng, and those who followed his teachings called him Wang Xiānshēng's legacy. Thus, the Confucian school was widely known, and the beauty of the tradition was passed down through generations. The master was born to the Lord of Jiangzhou, Huàn, who had a son named Xiū. Xiū, in turn, served the Northern Wei as the governor of Bingzhou, settling in the Hé and Fén rivers, known as Mùgōng of Jìnyáng. Mùgōng had a son named Yàn, the governor of Tóngzhou, known as Tóngzhou Fūjūn. Yàn had a son named the governor of Jìzhōu, known as ānkāng Xiànggōng. ānkāng Xiànggōng had a son named the governor of Tóngchuān, named Lóng, styled Bógāo, the father of the Wénzhōngzi. He inherited his father's legacy, teaching over a thousand disciples. In the early Kaihuang era of the Sui dynasty, he was appointed as a professor at Yúnlóng Gate. At that time, the country had recently experienced the transfer of power with humility, and it was stabilizing the world through courtesy and frugality. The emperor asked the lord, "How is your master?" The lord replied, "Your Majesty is wise and divine, endowed by heaven. Your decrees are not fully rooted in ancient traditions. Although you possess the appearance of Yao and Shun, your lack of learning is your burden." The emperor was silent and said, "Master, you are my Lǔjiǎ, what can you teach me?" The lord accepted the imperial decree and wrote the "Essentials of Rise and Decline" in seven chapters. Each time he presented it, the emperor praised it, but it was not fully understood. The lord was appointed as the magistrate of Changle, then transferred to Yíshì and Tóngchuān, where his governance was renowned. After completing his term, he retired and did not serve again.