Using Your Abilities

Those who exercise their faculties in mere worldly studies, hoping thereby to revert to their original condition; and those who sink their aspirations in mundane thoughts, hoping thereby to reach enlightenment;—these are the dullards of the earth.

Some people devote their abilities to worldly studies, hoping to return to their original state. Others bury their aspirations in everyday concerns, hoping to reach enlightenment. Both are the fools of the earth.

The ancients, in cultivating Tao, begat knowledge out of repose. When born, this knowledge was not applied to any purpose; and so it may be said that out of knowledge they begat repose. Knowledge and repose thus mutually producing each other, harmony and order were developed. Virtue is harmony; Tao is order.

The ancients cultivated Tao and developed knowledge from stillness. They did not use this knowledge for any purpose. So it may be said that their knowledge gave rise to stillness. Knowledge and stillness thus gave rise to each other, and harmony and order developed. Virtue is harmony. Tao is order.

Virtue all-embracing,—hence charity. Tao all-influencing,—hence duty to one's neighbour. From the establishment of these two springs loyalty. Then comes music, an expression of inward purity and truth; followed by ceremonial, or sincerity expressed in ornamental guise. If music and ceremonial are ill regulated, the empire is plunged into confusion. And to attempt to correct others while one's own virtue is clouded, is to set one's own virtue a task for which it is inadequate, the result being that the natural constitution of the object will suffer.

Virtue embraces all things, and so gives rise to charity. Tao influences all things, and so gives rise to duty toward one's neighbor. Once these two are established, loyalty arises. Then comes music, an expression of inner purity and truth. Ceremonial follows, expressing sincerity in an ornamental form. If music and ceremonial are poorly regulated, the empire falls into confusion. To try to correct others while one's own virtue is clouded is to give that virtue a task beyond its strength. As a result, the natural constitution of what one tries to correct will suffer.

Primeval man enjoyed perfect tranquillity throughout life. In his day, the Positive and Negative principles were peacefully united; spiritual beings gave no trouble; the four seasons followed in due order; nothing suffered any injury; death was unknown; men had knowledge, but no occasion to use it. This may be called perfection of unity.¹

Early humans lived in perfect peace throughout their lives. In their time, the Positive and Negative principles were peacefully united. Spiritual beings caused no trouble. The four seasons followed in their proper order. Nothing was harmed. Death was unknown. People had knowledge, but no need to use it. This may be called perfect unity.¹

At that period, nothing was ever made so; but everything was so.

At that time, nothing was ever made to be so, but everything was so.

By and by, virtue declined. Sui Jen² and Fu Hsi³ ruled the empire. There was still natural adaptation,⁴ but the unity was gone.⁵

In time, virtue declined. Sui Jen² and Fu Hsi³ ruled the empire. There was still natural adaptation,⁴ but unity was gone.⁵

A further decline in virtue. Shên Nung⁶ and Huang Ti⁷ ruled the empire. There was peace, but the natural adaptation was gone.

Virtue declined further. Shên Nung⁶ and Huang Ti⁷ ruled the empire. There was peace, but natural adaptation was gone.

Again virtue declined. Yao and Shun ruled the empire. Systems of government and moral reform were introduced. Man's original integrity was scattered. Goodness led him astray from Tao;⁸ his actions imperilled his virtue.⁹

Once again, virtue declined. Yao and Shun ruled the empire. They introduced systems of government and moral reform. People's original integrity was scattered. Goodness led them away from Tao.⁸ Their actions put their virtue at risk.⁹

Then he discarded natural instinct and took up with the intellectual. Mind was pitted against mind, but it was impossible thus to settle the empire. So art and learning were added. But art obliterated the original constitution, and learning overwhelmed mind; upon which confusion set in, and man was unable to revert to his natural instincts, to the condition in which he at first existed.

Then he abandoned natural instinct and turned to intellect. Minds competed against one another, but this could not bring order to the empire. So art and learning were added. But art erased humanity’s original nature, and learning overwhelmed the mind. Confusion followed, and people could no longer return to their natural instincts or their original state.

Thus it may be said that the world destroys Tao, and that Tao destroys the world. And the world and Tao thus mutually destroying each other, how can the men of Tao elevate the world, and how can the world elevate Tao? Tao cannot elevate the world; neither can the world elevate Tao. Though the Sages were not to dwell on mountain and in forest, their virtue would still be hidden;—hidden, but not by themselves.

So it may be said that the world destroys Tao, and Tao destroys the world. Since the world and Tao destroy each other, how can the people of Tao elevate the world? And how can the world elevate Tao? Tao cannot elevate the world, and the world cannot elevate Tao. Even if the Sages did not live in the mountains and forests, their virtue would still be hidden. But they would not be hiding it themselves.

Those of old who were called retired scholars, were not men who hid their bodies, or kept back their words, or concealed their wisdom. It was that the age was not suitable for their mission. If the age was suitable and their mission a success over the empire, they simply effaced themselves in the unity which prevailed. If the age was unsuitable and their mission at failure, they fell back upon their own resources and waited. Such is the way to preserve oneself.

In ancient times, those called retired scholars did not hide themselves, hold back their words, or conceal their wisdom. Rather, the times were not right for their mission. If the times were right and their mission succeeded throughout the empire, they simply lost themselves in the resulting unity. If the times were not right and their mission failed, they relied on their own resources and waited. This is how to preserve oneself.

Those of old who preserved themselves, did not ornament their knowledge with rhetoric. They did not exhaust the empire with their knowledge. They did not exhaust virtue. They kept quietly to their own spheres, and reverted to their natural instincts. What then was left for them to do?

People in ancient times who preserved themselves did not dress up their knowledge with fancy language. They did not exhaust the empire with their knowledge. They did not exhaust virtue. They quietly kept to their own spheres and returned to their natural instincts. What, then, was left for them to do?

Tao does not deal with detail. Virtue does not take cognizance of trifles. Trifles injure virtue; detail injures Tao. Wherefore it has been said, "Self-reformation is enough." He whose happiness is complete has attained his desire.

Tao does not concern itself with details. Virtue pays no attention to trifles. Trifles harm virtue, and details harm Tao. That is why it has been said, "Reforming yourself is enough." Anyone whose happiness is complete has achieved what they desire.

Of old, attainment of desire did not mean office. It meant that nothing could be added to the sum of happiness. But now it does mean office, though office is external and is not a part of oneself. That which is adventitious, comes. Coming, you cannot prevent it; going, you cannot arrest it. Therefore, not to look on office as the attainment of desire, and not because of poverty to become a toady, but to be equally happy under all conditions,—this is to be without sorrow.

In the past, getting what you wanted did not mean holding office. It meant that you could be no happier. But now getting what you want does mean holding office, though office is external and not part of you. Things that come from outside come and go. You cannot stop them from coming or keep them from leaving. So do not see office as the fulfillment of your desires, or become a flatterer because you are poor. Be equally happy in all circumstances. This is what it means to be free from sorrow.

But now-a-days, both having and not having¹⁰ are causes of unhappiness. From which we may infer that even happiness is not exempt from sorrow.¹¹

But nowadays, both having and not having¹⁰ cause unhappiness. From this, we may infer that even happiness is not free from sorrow.¹¹

Wherefore it has been said, "Those who over-estimate the external and lose their natural instincts in worldliness,—these are the people of topsy-turvydom."¹²

That is why it has been said, "Those who value outward things too highly lose their natural instincts to worldliness. These are the people of topsy-turvydom."¹²