Quieting desire

Exalting worthies multiplies clever knowledge, until the whole world is thrown into alarm and Confucians and Mohists arise together. Prizing goods multiplies desires, until people steal in broad daylight and bore through walls at noon. Without exalting worthies, people each settle into their allotted nature and life, with nothing to boast of or reach after: hence 'they do not contend.' Without prizing goods, people each rest in the genuine condition of their nature and life, with nothing to covet: hence 'they do not steal.' Zhuangzi says, 'Cut away the conduct of Zeng and Shi; clamp shut the mouths of Yang and Mo, and the virtue of the world will begin to share mysterious unity.' The 'Hounds of Lu' says, 'Do not prize exotic objects and disparage useful things, and the people will have enough.'

When people have desires, they subordinate their natural life to competing for them, stopping at nothing in seizure, deception, and falsehood. Bo Yi saw reputation as desirable and starved on Mount Shouyang. Robber Zhi saw profit as desirable and committed violence below Dongling. Their heat scorches like fire and their cold freezes like ice; their hearts become agitated, disordered, and arrogant, unable to hold to the Way. The sage does not pursue profit, avoid harm, delight in long life, grieve over early death, take glory in success, or feel disgraced by hardship. What is there to desire? When desirous deliberations do not sprout, my heart is clear and still, responding whenever affected. At rest it has no obstruction; moving it pursues nothing. Who could disturb it? At forty Confucius was free from perplexity. Mencius said, 'At forty my heart was unmoved.'

A valley responds because it is empty; a mirror reflects because it is empty; pipes receive breath because they are empty; ears hear, eyes see, and the nose smells because they are empty. Something filling them would obstruct these functions. The sage undertakes government only when unavoidable, regarding all with equal benevolence, caring deeply for those near and extending care to those far away, following what is inherently so and entrusting things to themselves. Where could private intention enter? Yao's promotion of Shun and employment of Gun came close to this. An empty heart listens impartially and observes comprehensively, without feelings of liking and dislike; a full belly is sufficiently nourished and at ease, without greedy thoughts. What worthies need exalting, or goods need prizing? The sage serves the belly, not the eyes, because the belly accommodates without choosing.

Ambition is what the heart directs itself toward; bones are what support the body. Strong ambition leads one to sacrifice endlessly for reputation, pursue goods insatiably, boast of achievements, or take pride in ability, moving ever further from the Way. Weak bones lead one to drift and scatter, clashing with and wearing against things, sinking together without return. The sage always lowers the self, and others raise the sage; always places the self last, and others put the sage first. Knowing the male, preserving the female; knowing glory, preserving disgrace: this is 'weakening ambition.' [The source omits the verb before 'disgrace.'] Resting in uprightness, one cannot be displaced by things; holding firmly, one cannot be overturned by myriad changes. The indestructible form resembles Guangchengzi, whose body had not declined after twelve hundred years: this is 'strengthening the bones.' Zhuangzi says, 'Remain in unknowing, and virtue does not depart. Become one with desirelessness: this is called plain simplicity.' In plain simplicity the people attain their nature. The sage's government seeks only to let people attain their nature. Much knowledge damages their allotted nature and life; many desires disturb their genuine condition. Calling this government only increases disorder. Hence 'always keep the people without knowledge and desire.'

Debaters dare not display their eloquence; the brave dare not flaunt their prowess; the capable dare not boast of their talents; the clever dare not deploy their scrutiny. Showing off intelligence, pursuing cunning devices, and multiplying laws and commands to overshadow the multitude: the sage forbids and stops all these. This is 'making those who know not dare to act.' The nine officers all attend to their duties and are kept long in office: how could this mean gouging into affairs with cleverness? They merely carry out the ruler's commands and bring them to the people. [Several characters in this paragraph appear corrupt; their contextual senses are rendered.]

Does the sage's government abandon people and cut off things, suddenly placing itself in a realm without affairs? It simply lets action emerge from nonaction. The transformations of all things belong to what is within form. The sage embodies the Way and stands above all things, unifying their achievements and ordering them according to their patterns. When things arise, the sage follows them to observe their return; when things are born, follows them to bring about their completion. What could remain ungoverned? Thus, ordered above, sun, moon, and stars attain their proper sequence; ordered below, birds, beasts, grasses, and trees fulfill their natures.