by Guan Zi
125 當生者 生 , 當死者死。
What must live, lives, and what must die, dies.
126 言有西有 東 , 各死其 鄉 ,
Whether speaking of the East or of the West, there is death in every village. [86]
There is a reason behind everything, even though it may not be apparent.
Lines 119-126 suggest an idea similar to the concept of interdependence in Buddhist philosophy, and also to the concept of origins mentioned earlier in lines 94-106. Just as listening is made possible by the ears, and observing is made possible by the eyes, all things depend on other things for their existence and operations. Awareness of this natural law is also evident when ancient Chinese texts speak of “names.” This word suggests more than simply appellations, but also the full development and function of a “thing” in the world, having reached a level of distinction from the things on which its existence depends. While a “name/ming” describes physical characteristics, it also signifies function, much the same as a “title” in English.
This maturation of “names” can be seen in other lines of the Bai Xin , for example:
Lines 16-18
Knowing its image, one apprehends its form;
Reaching to its principles, one knows its nature;
Seeking its end, one knows its name.
Lines 27-32
Therefore, the Sage’s method of government
Is to still the body and wait.
Things then arrive at their names, and naturally fall into place. As these names naturally order themselves,
Those which do not fit are abolished.
When names are corrected and laws perfected,
The Sage is without further endeavours.
And, further down, in lines 130-135
As for men of highest wisdom,
Their mouths are without empty chatter,
And their hands are without empty gesturing.
As things arise, they are destined to be heard of,
Assigned names and sounds,
And combined according to form and appearance.
Another word, at times useful to describe “names,” would be “facts.”
127 置常立 儀 , 能守貞乎？
To establish an enduring righteousness, can you preserve sincerity? [87]
128 常事通 道 , 能官人乎？
So that affairs enduringly follow Dao, can you assign people to their positions?
129 故書其惡 者 , 言其薄者。
For this reason, books are shunned, and words are cheap. [88]
130 上聖之 人 ,
As for men of highest wisdom,
131 口無虛習 也 ,
Their mouths are without empty chatter,
132 手無虛指也。
And their hands are without empty gesturing.
Engineers know how to arrange things so as to bring about a desired effect. When the components of a structure are human beings, rather than things, it becomes more difficult to ensure a desired effect. The Sage is adept at seeing through how people present themselves, into who they are.
The Bai Xin here discusses assigning the right people to various posts in government, and does so following an illustration of how all things arise according to underlying principles. The juxtaposition of these ideas alludes to the Daoist interest in “names” as a description of functional relationships depending on the characteristics of interrelated things.
The advice in lines129-132, for sussing out candidates’ abilities, is mirrored in the Guigu Zi [89] :
When reason reaches (its objective), knowledge is effective. When knowledge is effective, chaotic energy does not cause turmoil within the breast. Thus, internally, energy is cultivated; and externally other people are understood. By cultivating the will, the heart-mind is effective. By understanding other people, (appropriate) divisions of labour are clearly perceived.
If you wish (to know) the usefulness of others, you must first know their (ability to) cultivate the energy of the will. To know if others’ energy is abundant or lacking, and if they cultivate the energy of their will, examine their peace and stability. Thereby, know their ability.
Lines 127-132 may also evoke the statements of DDJ2:
… Therefore, sages handle affairs with non-action
They practice wordless instruction
And the myriad things all take their places without responding
Given life, but not possessed
Acted for, but not expected of
Perfection is cultivated, and not dwelled upon
Surely, what is not dwelled upon
Does not leave
The main difference here, however, is that DDJ2 refers to “the myriad things” which are left to define themselves and make their own way in the world, whereas the Bai Xin refers to political candidates, and how rulers can determine if they will use power responsibly. The intent seems to be that if rulers maintain their own inner stability and sincerity, rather than relying on written methods and strategies, they will make correct choices and allow appointees to carry out duties without interference, or danger to the nation. By taking this approach, the ruler acts as the human delegate of De, Virtue, nurturing an arrangement whereby the various counties can freely define themselves, and thrive according to their characteristic abilities.
133 物至而 命之耳。
As things arise, they are destined to be heard of,
134 發於名 聲 ,
Assigned names and sounds,
135 凝於體 色 ,
And combined according to form and appearance.
136 此其可諭者也。
Like this they can be proclaimed.
137 不發於名聲，
If they were not assigned spoken names,
138 不凝於體色，
Nor assembled according to form and appearance,
139 此其不可諭者也。
They could not be proclaimed.
140 及至於至者，教存可也，
Those who manage to reach the ultimate goal, their teachings can then survive,
141 教亡可也。
Or otherwise disappear.
142 故曰：濟於舟者和於水矣，
Thus, it is said: “To ferry across the river (requires) harmonious waters.” [90]
143 義於人 者祥其神矣。
To those who are righteous towards others, the spirits bring good fortune.
While the Sage is able to see beyond words, definitions, and mental constructs, they also know the value and power of words. It is through words that they are able to steer nations from potential disaster, simply by showing rulers that their definitions were wrong.
A common query often voiced in regards to the Lao Zi’s Dao De Jing , is that “if the true Dao cannot be spoken (see DDJ1, line one), why did Lao Zi write 81 chapters on it?” Lines 133-141 might help to answer this question, in saying that things which arise are destined to be heard of, and those who “reach the ultimate goal” are thereby able to pass on their teachings.
When Lao Zi described Dao, he did so by speaking of the things that arose from it, such as nature, humanity, Heaven, and Earth. He did not attempt to define Dao, but rather only spoke of how it transcends the limitations of any definition. He simply contrasted definitions, or “names,” with their opposites to show that Dao is both, and so neither.
Dao is “the unborn” – it cannot yet be described. As DDJ4 states:
… Tranquil! As though having a life of its own
I do not know whose child it is
It appears to have preceded the primordial ruler (God)
Heshang Gong comments on DDJ1:
The Eternal Name can only be like that of a child who has not yet spoken; like baby chicks which have not come out of their eggs; like a brilliant and precious pearl which is still within its oyster; like beautiful jade which is still between the rocks
Lines 142-143 refer to the commonly held belief that spirits hold much
sway in orchestrating the success or misfortune of humans in the physical realm. Heshang Gong often referred to shen ming, or “spiritual lights,” as, for example, in chapter seven:
All people love (sages) like their own mothers and fathers. The spiritual lights (shen ming) protect them like a newborn child. Thus, they always remain… Sages act with love towards people, and are protected by the spiritual lights. Is this not because they are fair, upright, and without selfishness?
We see here a spiritual equivalent to what Buddhists would ascribe to karma . As line 143 states: “To those who are righteous towards others, the spirits bring good fortune.” While Daoists and Buddhists agree on the universal principles of balance, stretching through ones lifetimes in the case of Buddhism, it is still not uncommon to find references to agents of the spirit realm, meting out recompense and retribution, in Daoism.
144 事有 適 , 而無 適 ,
Affairs have suitable and unsuitable (solutions),
145 若有適觿 解 , 不可解而後解。
For example, it is suitable to use an ivory bodkin [91] to untie (knots). What cannot be untied is then untied.
146 故善舉事 者 ,
As for those who excel at improving situations,
147 國人莫知其解。
When the nation’s people cannot figure out how to “untie” (a situation),
148 為善 乎 , 毋提 提 ,
They apply their skill but do not hold onto the situation without letting go.
149 為不善 乎 , 將陷於刑。
This would be unskillful, for it submerges the situation in laws and punishment.
150 善不 善 , 取信而止矣。
Such ability is not skillful. Attain trustworthiness and then stop. [92]
151 若左若 右 , 正中而已 矣。
Bring left and right to align in the center, and then stop. [93]
When resolving conflicts, the Sage does not let his emotions direct his actions, but carefully observes a situation and the impulses of those involved. To avoid deepening the problem, he first identifies the opposing sides of the issue. He can then work his way towards the larger issue by resolving the many smaller ones along the way.
Lines 144-151 speak of using suitable actions to ameliorate a situation, and of not overusing the tools of power and prohibition. This lesson also appears in DDJ9:
To take hold and continue filling
Is not as good as coming to a stop
If you obsessively refine a spear
It will not be long enough to protect you
If gold and jade fill the court
Nothing can hold onto them
When fortune and wealth bring arrogance
They bring the misfortune of their own loss
When achievements are completed
Their recognition should continue
But the individual should withdraw
This is the way of Heaven
Note the common thread of holding on for too long (see BX line 148). The similarity here is also interesting in that the earliest copy of DDJ9, found at the Guodian tombs, [94] did not refer to “holding,” while the edits made to later copies of this chapter reflect the lexicon found in the Bai Xin . Though DDJ9 is more lyrical, the same message is carried across, and lines 144-151 of the Bai Xin offer a more exact meaning to the Dao De Jing ’s broader applicability.
The message in both texts can be traced back to an inner meaning of letting go rather than using force, and of unburdening the mind of worry and excessive thought. The Guodian copy of DDJ9 has the image of waters accumulating and then bursting forth and causing damage, rather than being allowed to circulate naturally and not build up a reservoir of trouble. This idea is discussed further in the Bai Xin ’s following lines, which look at an obsession with prohibitions.
152 縣乎日月無已也
What about (governing) the districts? (As sure as) the sun and moon go on without stop,
153 愕愕者不以天下為 憂 ,
Those who are alert and responsive will not cause the world to worry;
154 刺刺者不以萬物為 筴 ,
Those who make longwinded speeches do not consider the myriad things in their plans. [95]
155 庸能棄刺刺而為愕愕乎？
Now, the question is, who can give up longwinded speeches while being alert and responsive?
156 難言憲 術 ,
It is difficult to describe the method of creating rules and laws.
157 須同而出。
They must bring about equality so that they will gain traction.
158 無益 言 , 無損 言 ,
Without using excessive words, without using inadequate words,
159 近可以 免 ,
One gets close (to the goal), and can avoid (trouble).
The Sage knows that words can be used to obscure the truth more easily than they can be used to reveal it. Thus, he is careful about over-limiting things with definitions of true and false, right and wrong.
Lines 152-159 of the Bai Xin also warn of promoting rules and expectations without restraint, and might be best understood alongside DDJ57:
When aligned, the nation is well governed
When aberrant, the military is effective
It is by having no endeavour to do so
That the world is conquered
How do I know this to be the case?
By this:
When taboos are abundant in the world
The people are extremely poor
When the people have an abundance of sharp weapons
The nation grows dark
When people have an abundance of skill and ingenuity
Irregular things flourish
When laws and standards are increasingly publicized
Thieves and robbers abound
Thus the Sage says:
I do nothing, and the people reform themselves
I love stillness, and the people regulate themselves
I do not endeavour, and the people enrich themselves
I am without desires, and the people are natural
These lines from the Bai Xin also echo the sentiment of DDJ81:
True words are not beautified
Beautified words are not true words
The skilled are not argumentative
The argumentative are not skilled
Those who (pretend to) know do not remain open-minded
The open-minded do not (pretend to) know…
160 故曰：知何知乎？
Thus it is said: “Know!” But what should you know?
161 謀何謀乎？
“Plan!” But what sort of plan?
162 審而出 者 , 彼自來。
To those who are cautious in venturing outwards, these (answers) naturally draw near.
163 自知曰 稽 ,
Knowing oneself is called “investigating” (jì);
164 知人曰濟。
Knowing others is called “helping across the river” ( jī ).
165 知苟適 可 , 為天下周。
By knowing what is frivolous and what is necessary, one can bring the world into unison. [96]
166 內固之 一 , 可為長久。
Internally, solidifying oneself into a unified whole, one may lengthen their lifespan.
167 論而用 之 , 可以為天下王。
Discussing the application of this principle reveals the way to rule all under Heaven. [97]
Trying too hard to know can lead one away from their spiritual intelligence, and into the realm of pragmatic definitions, created to serve purposes that are no longer relevant. Better to just sit and wait, purifying the heart-mind of all “doing,” until illumination arrives.
Lines 160-167 provide an important historical backdrop for the development of Daoist internal cultivation. We see here the suggestion to first find inner stability and unity before attempting to assist the world (lines 166-167). This ties into earlier passages which warned of wi
elding excessive control. By first finding inner calm, leaders can avoid impetuous decisions that create even more dissent and disorder – the exact opposite of a law’s intended effect. The Bai Xin, here, points out the confluence of these internal and external endeavours:
Internally, solidifying oneself into a unified whole, one may lengthen their lifespan.
Discussing the application of this principle reveals the way to rule all under Heaven (lines 166-167)
The parallels between BX160-167 and DDJ47 paint a picture of how these ideas were taught at the time:
DDJ47:
Without going out the door
Know all under Heaven
Without glancing out the window
See Heaven’s Way
The further out one goes
The less they know
Therefore, the Sage does not move
Yet he knows
He describes and names (things)
Without seeing (them)
He brings about perfection
Without acting
BX160-167 also tie into the ideas of DDJ57 (appearing in the commentary for lines 152-159, above), while showing a closer resemblance to DDJ65 in their guidance on knowledge and the connection between strategies for self-government and state-government.
DDJ65:
The ancient masters who aligned society with Dao
Did not do so by enlightening the people
But rather, fostered their simplicity
Difficulty in governing people
Comes from a wealth of wisdom
Hence, when knowledge is used to govern the nation
