Part II KUEI-KU TZU(鬼谷子)
KUEI KU TZU IN TRANSLATION
CHAPTER TWO
A. PAI-HO捭闔: OPENING UP AND CLOSING DOWNa
1. If we examine the past, we find that the sages who have lived between heaven and earth have always been ahead of ordinary beings. They observed the stirring and ceasing of yin 陰and yang 陽and named things according to their natures.b They know the passages to survival or predition.c They can calculate the initiation and the
----------------------
a Although pai 捭is most often translated as "opening" and ho 闔"closing", pai is also variously translated as "to stir", "to prod" and "to speak". Ho, "to cease", "to hide" and "to silence".
b T'ao notes: "Yang is opening to generate things. Yin is closing to accomplish things. When things are generated and accomplished, names must be established in order to command them.
c T 'ao notes: "He who does not forget death will survive. He who takes survival for granted will perish. Only he who can perceive the minute can be a prophet capable of predicting the fortunate and the unfortunate. He can clearly see the beginning and ending of all events, the phenomenon of the psychological changes in human beings. There is no hidden event which he cannot detect and that is why he can see far ahead and plan accordingly."
End of Page 48
termination of all events. They understand the principles of the human mind. They are perceptive of the slightest signals of change in things and can guard the passages [to survival or perdition]. Therefore, from antiquity till now, the Way of all sages under heaven has been the same. a
2. of the infinite changes, each has its own inclinations. It is either yin or yang, either tender or hard, either open or closed, either relaxed or tense.b Because of these, a sage can guard passages, evaluate priorities, gauge relative strengths and capabilities and compare amount of skills.c [People's characters vary.] Some are worthy, some are wise, some dull; Some are brave, some timid; and there are degrees of kindness and morality. Accordingly, they may be "opened up" (pai) or "closed down" (ho); they may be pushed forward or held back; they may be despised or
------------------
a T'ao notes: "Although the way has been the same, the practices may be different."
b T'ao notes: "Varied phenomena and principles imply the need for different methods of teaching."
c T'ao notes: "In spite of differences in policy and teaching, the task of guarding the passages is the same. After careful observation and evaluation, the ones suitable to be ahead should be allowed to go first while the ones suitable to stay behind should be made to follow. When a sage uses a talent, he will certainly measure his quality and capacity in planning, compare the amount of his skill, then abilities". uses him in accordance with his abilities.
End of Page 49
honored. All may be shepherded without any overt intervention.
3. To determine a person's strengths and weaknesses together with his real and unreal qualities, I should follow to detect his intentions and will.a slightly rejecting what he says, I prod him to respond in order to find out the truth. When doing so, it is important to get his main idea. If I keep silent so that he will open up, I may thus gain advantage [in approaching him].
4. Either I open and reveal myself or I close and conceal myself. I open and reveal myself to show that our feelings are identical. I close and keep silent because there are differences in our true feelings.
5. [In deciding] to talk or not to talk, I should carefully examine and understand his plans to trace the source of agreement or disagreement.
6. [In deciding] whether to disagree or to agree, the first thing to do is to follow his intentions. When I wish to prod him, I should be all inclusive. When I wish to be silent, I should be secretive. In being secretive, I should be subtle and closely follow the way.
------------------------
a T'ao notes: "The way of using the worthy is to determine if he really has the [required] skills, and the [desired] qualities. Then, indulge him along his tastes and desires to test the genuineness of his will and intentions." This is actually the subject matter for Chapter G: Figuring out.
End of Page 50
7. To prod (pai捭) keep silence is to anticipate his feelings. (ho闟) is to [let him speak so that I can] bind his sincerity.a
8. In all cases, after perceiving whether he is light or heavy on the scale and figuring out how to compensate the imbalance, the sage proceeds to make plans with him in mind.b If he does not pass evaluation, the sage proceeds to make plans in spite of him. c
9. Therefore, prodding (pai) can result in either standing out or being contained.d Silence(ho) can result in either adoption or rejection.e
10. Opening and Closing (pai and ho) is the way of heaven
---------------------
a "To bind his sincerity" means to make sure of his sincerity.
b T'ao notes: "After the scale is set, the weight automatically differentiates. Then, set the appropriate measure to regain the balance. Knowing the cause of the imbalance, [a sage] can make plans for him."
c T'ao notes: "If his weight is too light to show on the scale and his length is not up to the measurement, he is more or less a waste, and so why worry about him? A sage therefore makes his own plan."
In the Chinese language, weight and length are common metaphors for a person's ability and talent.
d T'ao notes: "He who is up to measurement will be put to use and thus stands out. He who is not will remain hidden and contained."
e T'ao notes: "He who is truthful will be adopted and he who is not will be rejected."
End of Page 51
and earth.a They change the balance of yin and yang. The four seasons open and close, thus transforming the vertical and horizontal relationship of all things.b All reflection (fan) and responses (fu) proceed from these.c
11. Since opening (pai) and closing (ho) are the great transforming movements of the Way and the changing force in persuasion, one must make careful investigation of them, d The great decrees of good and bad fortune are bound to them.
12. The mouth is the doorway of the heart. The heart the master of the spirit. Through this doorway, one's will, intentions, delights, desires, thoughts, worries, wisdom and plans go in and out. This doorway, therefore,
-------------------
a In the I-ching易經, "To open" is called Ch'ien (乾), "to close" is called K'un (坤). Ch'ien and K'un are the first two hexagrams of I-ching and symbolize heaven and earth, respectively.
b T'ao notes: "The change of yin and yang, the opening and closing of four seasons, are the works of pai and ho. Horizontal and vertical relationship means the destruction and construction of all things. Either use pai to construct or use ho to destroy."
c "Reflection and Responses" is the title for the next chapter. For their respective meanings, consult Chapter two of the text.
d T'ao notes: "Without opening and closing, the great Way cannot be transformed and speech will be monotonous. Therefore, opening and closing are what transforms the Way and causes variations in speech and persuasion. Great though they are, they can only accomplish through changes. Therefore, careful examination of them is necessary. "
End of Page 52
should be carefully guarded and moderated by [the uses of] pai-ho.
13. Pai is "to open", is speaking, and is yang. Ho is "to close", is silence and is yin.a
14. When yin and yang are balanced harmoniously, the beginning and the end are justified.b
15. Speech which concerns longevity, happiness, prosperity, honor, reputation, likes, benefits, satisfactions, and delights is yang, and is the beginning.c
16. [And by the same token, ] speech which concerns death, worries, poverty, insults, abandonments, losses, disappointments, damages, punishments, indictments, is ying, and is the end.d
17. Words belonging in the yang category are called "the beginning" because the good is spoken so that events can begin. Words belonging in the yin category are called.
------------------
a T'ao notes: Without opening and closing, these eight may be unmoderated. The reason for using pai-ho is to control their going in and out.
Opening to speak is outward bound and is therefore called yang. Closing to feel is inward bound and is therefore called yin."
b T'ao notes: "Because the opening and closing are moderated, the yin and yang are in harmony. Because the forward and the backward are in proper order so the beginning and the end are justified."
c T'ao notes: "These are all for life, therefore are yang, are the beginning." d 'ao notes: These are all for death, therefore are yin, are the end."
End of Page 53
"the end" because the bad is spoken so that plans can be terminated. a
18. The Way of opening and closing is to be used in accordance with yin and yang. When speaking with those who are yang, use lofty and sublime language. When speaking with those who are yin, use petty and restricted language. Use the base to deal with the petty and use the sublime to deal with the great. To speak from these principles, there is nothing which cannot be brought out, nothing which can not be penetrated and nothing which is impossible. One may use them to persuade ordinary people, families, even the state and the whole realm. Nothing is too big when using the great.b Whether to increase or to diminish, to reject or to accept, to leave or to return, in all cases, matters are to be guided by yin-yang.c
-----------------------
a Hsiao notes: "The good part is spoken so that he can be persuaded to take action. The bad part is spoken so that he can be persuaded to stop his plan for action." (See Hsiao, Tebg-fu, Studies in Kuei Ku Tzu, p.150)
b T'ao notes: "When there is complete yin, there is no inner limit. Where there is complete yang, there is no outer limit."
cT'ao notes: "To increase is to complement with the Way; to diminish is to reduce with events. Rejection occurs where there is conflict of intention; Acceptence takes place when there is identification of will. To leave is to go away without returning; To return is to go away and come back again. All these do not exceed the boundary of yin-yang.
End of Page 54
19. When yang moves, yin stops and becomes concealed. When yang comes out, yin hides and retires.
Yang eventually ends up in yin, Yin ultimately returns to yang. When one moves with yang, virtue is generated. When one keeps silence with yin, forms are accomplished.
Starting from yang to seek yin is to enfold with virtue. Starting from yin to seek yang is to exert force.ª
20. The mutual seeking of yin and yang comes from the use of pai and ho. This is the yin-yang way of heaven and earth, and is the method of persuasion.b As it precedes all things and events in the universe, it can be called the doorway of heaven and earth.
Therefore, they are to be guided by yin-yang."
---------------------
a Although yin and yang mutually propagate and diminish each other, yang nontheless assumes an active role. Starting from yang to seek yin is therefore natural and therefore virtuous. Starting from yin to seek yang is reversing the process and therefore requires the exertion of force.
b T'ao notes: "Since language is molded after heaven and earth and imitates yin and yang, the Way can be used in persuading people."
End of Page 55
B: FAN-YING: REFLECTION AND RESPONSESa
1. The great civilizers of the past came into being together with the Formless.b
2. They used reflection to review the past and repetition to test the future; They used reflection to understand antiquity and repetition to understand the present; They used reflection to understand others and repetition to understand themselves.c When the principles of motion
--------------
a T'ao notes: "The way of listening is such that when there is point of disagreement, I reflect upon it and then offer a rebuttal. He would think further because of the rebuttal and offer responses."
There has been some major disagreement on the title of the chapter. One version uses "Fan-ying" and the other is "Fan-fu". Fan 反is "to reverse," "to reflect," and "to return." Ying 應 is "to respond." Taken together, they mean "interaction". This obviously is the one which T'ao adopted. Fan-fu is adopted in T'ai- p'ing-yu-lan 太平御覽(The Sung Encyclopedia, ca. 12th Century). Fu 䨱means "to repeat." But it can also mean "to respond." Together, fan-fu means "reflection and repetition" or "reflection and response."
b T'ao notes: "The great civilizers are sages of the past who civilized things with the Great Way. The Formless is the Way. Movement always originates from the Way, that is why they came into being together with the Formless".
c T'ao notes: "The great civilizing sages ceaselessly examined all things. They were gravely careful in their actions and repeatedly and meticulously studied [every thing]. In order to know things to come, they first reviewed the past. In order to know current events, they also scrutinized antiquity. In order to know themselves, they also evaluated others. That is why they could be thorough in their actions and successful in their movement.'
End of Page 56
and stillness, substance and emptiness do not match the present situation, reflect upon the past to seek them.a Things are such that when they are reflected upon they can be repeated. This is the intention of the sages. One must be watchful.
3. When a person speaks, he is on the move. When I listen silently, I am still. Following the spoken words, I listen to his statements. If there is discrepancy the words, I reflect upon it and seek further. In this way, the responses will surely come out.b
4. In language there are symbols. In things and affairs there are analogies. Because there are symbols and analogies, one may use them to contemplate what follows next.c
I think when fan is taken to mean "reversion", and when it is used to understand other, it can be taken to mean "an act of turning the opposite way", i.e., turn around and take the other person's position and perspective.
---------------------------
a T'ao notes: "Motion and stillness are the results of movement. Substance and emptiness are the measures of truthfulness. When the principles [of movement and truthfulness] do not match the current situations, reflect upon past experiences to seek explanations."
b T'ao notes: "What he said may not fit the principle [of movement/stillness, substance/emptiness]. But should not immediately reject it. Rather, reflect upon it and offer rebutal so that he will search further. Then, the responses that match the principles will naturally flow."
c T'ao notes: "Since the corresponding principles have come out, I can use these symbols in speech, and these analogies in things. Since there are symbols and analogies of preceding events, I should further contemplate those follow so that [the meanings] will naturally come through.
End of Page 57
Symbols are the symbolizations of things. Analogies are the comparisons and contrasts of expressions. One uses what has no form to seek what has sound.a
5. [Speaking is like fishing.] If the bait-language is appropriate to the situation, then the human fish can be caught.b Speaking is like spreading and setting up snares to trap animals. I set up many snares in the intersection of animal paths and wait for my prey. [By the same token, ] if the Way [of my speech] fits the situation then my prey will automatically fall into it. Thus is the snare to catch people. The snares are used often.
6. then When he keeps silent and no analogy can be found, then I change accordingly. Using different symbols to find the ones which his heart responds to, I would then perceive his feelings and then shepherd him. c
a T'ao notes: "The principle lies in the very hidden. and therefore has no form. Without speech nothing can be expressed. That is why one uses what has no form to seek what has sounds. Uttered sounds means speech. Analogies are analogies of kinds."
b T'ao notes: "To gain fish, casting bait is essential. To gain [the appropriate] speech, the initiation is essential. Once I have begun the speech, his speech will respond to mine. Once the bait is cast the fish will come. The bait must fit the situation."
c "To shepherd" is to allow him to roam freely within a boundary, and be able to call for service when required. The word mu literally means "shepherding". But it is also used to mean "a magistrate manages his principality". It can also mean "to cultivate character"
End of Page 58
7. I reflect and send forth; he will respond and come. Language contains symbols and analogies upon which I set the foundation [of interaction].a Using this over and over again, I will not fail to find appropriate expressions.b
8. When a sage persuades, regardless of whether the person is foolish or wise, there will be no doubt [left in his mind].
9. He is skillful in reflecting and listening and will alternately use god-like or ghost-like methods to gain [the desired] information.c He changes appropriately and shepherds carefully.
10. If I am not careful, then the information gathered will not be clear. If the gained information is not
------------------
a "I reflect and send forth; he will respond and come" can be interpreted as "I act; he will react."
b T'ao notes: "Since the language of symbols and analogies sets the foundation, one can use them again and again. That is to say, repeatedly and carefully survey them, hide. SO that falsity and absurdity have no place to hide. Then, everything can be proper and each can find its own expression."
c Pien Kuei-shen (變鬼神) literally means "changing into a ghost or a god". When one knows what ordinary people cannot know, such as detecting the minute, knowing the hidden and predicting the future, he is regarded as possessing some spiritual power. Ghosts are the ones possessing the power to know the underworld. Gods are the ones possessing the power to know heavenly affairs.
End of Page 59
clear, the established foundation [for persuasion or decision making] will not be sound.a
11. When I detect different uses of symbols and analogies, I must challenge him [to generate more responses] so as to listen further.
12. To listen, I must first be silent. To expand, I must first withdraw. To ascend, I must first humble myself. To gain, I must first give. To elicit his feelings, I must first use symbols and analogies to guide the direction of his expressions. Similar arguments will echo each other. Similar reasonings will move in the same direction. b
13. The content [of the speech] may adhere to one thing or another. Some may serve the purpose of a superior, some may be used to manage a subordinate. By this, I can discern truth from falsehood, understand similarities and difference and procure genuine or deceptive feelings.
14. A person's behavior, speech and silence accompany these [feelings]. They also determine whether or not a
-------------------------
a T'ao notes: "Clear information comes from careful management. Carelessness leads to unclarity. A sound foundation is built upon clear information. Unclarity leads to an unsound foundation."
b T'ao notes: "Wanting him to reveal his feelings, I first use the symbols and analogies to stir him. Once his feeling is stirred, he will want to speak. I gently cultivate and nourish him so that his speech will naturally flow. Like cranes resting in shadowy places, they always respond to the sound of their own species. Therefore, similar reasonings will move in the same direction."
End of Page 60
person expresses his joy or anger. [Through these,] his pattern can be perceived.
15. All these should first be determined to serve as precepts [for my action]. Based on these, I use fan, reflection and reversion, to seek his responses so as to observe what he rests upon.a [Therefore,] I must first be evenhanded and calm so that I can listen to his speech, observe the happenings, discuss things and differentiate their relative strength.
16. Even if what is said is not relevant, I can know the entire category from the subtle aspect of it. I can know a person as if I lived inside him. I can measure his capacity and project his intentions as precisely as an oracle foretelling future, like the pointing of the t'eng snake and as accurately as the archery of Hou Yi.b
-------------------------
a T'ao notes: "I reverse to take his position in order to get his responses and therefore observe where his feelings rest upon. This is called validation. To know a person is to know his feelings. " Thus is the function of speech."
b T'ao notes: "By hearing a person's speech, I can know his feelings. then I feelings. Knowing him as if living inside him, then I surely will know exhaustingly his ultimate feelings. Where the t'eng snake points there will be good and bad fortune without failure. An arrow shot by Hou Yi will always hit the target. Listening to speech discerning feelings are no different from these."
The Teng snake is regarded as possessing magic power such as raising cloud and mist and foretelling fortunes.
Hou Yi was a king of the Hsia Dynasty who was reknowned for his mastery of archery.
End of Page 61
17. The beginning of knowledge is the self. When I know myself, I can begin to know others. a These mutual knowings accompany each other like the eyes of a flounder.b Their relationship is like the shadow following the light. Then, I can discern a person's speech without failure as a needle is attracted by a lodestone or as the tongue is attracted to roast ribs.
18. My dealing with people is subtle. My perception of the situation is quick.
19. [These mutual knowings complement each other] just as the yin and yang complement each other, and as the earth accompanies the heaven.c
20. Before the shape is visible, approach it smoothly to trace out the way.
Once the shape is visible, deal with
a T'ao notes: "He who knows others is wise. who knows himself is enlightened. Wisdom is born enlightenment. Enlightenment can generate wisdom."
b The closest English translation found for pi-mu fish is the flounder whose eyes lie next to each other. However, in the Erh Ya (爾雅, the first Chinese Dictionary), pi-mu obviously means something different. Various records indicate that this kind of flat fish only has one eye and always travels in pairs.
c T'ao uses the analogy of the working of the femur and humerus. "They belong to one physical unit, but work in opposite directions, constituting one function."
"Earth" and "heaven" in the original text appear as "the round and the square". The Chinese has a saying "heaven is round and earth is square ( 天圓地方)". Yin is earth, and therefore square. Yang is heaven, and there fore round. In their implication for human affairs, "the round" is a smooth approach to deal with people, and "the square" is a straight approach.
End of Page 62
it squarely. Whether advancing or retreating, whether moving to the right or to the left , a all are to be administered by this.
21. If this is not set, I cannot shepherd others rightly.b If I cannot do this skillfully, I would be lost feelings and go astray from the Way.c
22. Carefully set this first, in order to shepherd others. I plan without visible signs, and nobody can see what I am driving at. This is called god-like.
--------------------
a In Chinese thinking, the right is a more important position than the left. Movement to the right therefore means moving to a more important position, i.e. promotion. Moving to the left means demotion.
b "This" means the principle of the round and the square, advancing or retreating. T'ao notes: "If it is not set first, then the proper method of shepherding people cannot be obtained."
c T'ao notes: "If I cannot do this skillfully, I would be grabbing the end to continue the beginning (i.e., getting the order backwards), or putting a square handle in a round socket (i.e., mismatching materials). I would be causing conflict among people and lose on both human relation and the Way."
End of Page 63
C. NEI-CHIEN: INTERNAL BONDSa
1. In the affairs of the prince and his ministers, of superiors and his subordinates, sometimes distance does not preclude intimacy, and a closeness does not preclude loofness. A person may be available but not put to use, while someone else who has left is called back. One may come forth daily without being listened to, while someone else who is far away is missed.
2. In all these cases, there are internal bonds. When the elements match, the foundation [of the bond] begins to form.
3. The bonds can be formed by morality, by friendship, by wealth, or by lust.b
--------------------------
a T'ao notes: "Bonds are what holds to make the relationship firm. The relationship between the prince and his ministers, the dealings of superiors and subordinates should mutually possess the feelings for the internal situation, then the tie can be firm without falling apart."
b T'ao notes: "Bond by virtue means becoming bound to the prince by virtue. In this case, the minister, although minister in title, is teacher in substance. Bond by friendship means becoming bound to the prince by way of friendship. In this case, The minister, although minister in title, is friend in substance. Bond by wealth and lust finds example in Chieh's(桀) and Chou's 紂 ministers Fei-chung (費仲) and Wu-lai(惡來).
Chieh (紂) was the last emperor of the Hsia Dynasty and Chou was the last emperor of the Shang Dynasty. The downfall of these two dynasties was often attributed to their excessive indulgence in luxury and lust.
End of Page 64
4. [Once the bond is formed,] I can use my will freely. I can enter or exit at will; I can be intimate when I desire, be distant when I so incline: I can come or go as I wish, serve or be missed as I choose. Like a ground spider rearing her young, I can enter without a trace and leave without warning. I come alone or go alone at willand noone can stopme.a
5. The bond becomes internalized because of the speech adopted. The strength of the bond comes from the strength of planning.b
6. When I want to persuade, I must conceal my calculation. When I make plans I must follow smoothly.
7. I silently judge the prudence [of the proposal] then openly state its strengths and weaknesses, so as to manipulate the will [of the prince]. I submit the prescription in proper time so it may match the his plan.c After
a T'ao notes: "This kind of spider builds its 'caves' underground. When rearing its young, it covers up the entrance to the cave. Coming in and going out, it leaves no visible signs, and therefore nothing can stop it. A minister who has an internal bond surrenders himself to follow the prince in order to strengthen that bond until it is completely tight."
b T'ao notes: "Once the speech is adopted it is bound to the prince internally. As the minister make plans after figuring out [the prince's] feelings, the prince will certainly hold onto it without letting go."
c T'ao notes: "The prescription means proposal of methods. "
End of Page 65
careful thinking, I come to strengthen the bond. Further interaction should also be done in proper timing.a
8. When there is internal discord, do not take any action. Rather, gauge and calculate a proper timing, following what the convenience demands, and seek change. Building internal bonds by changing is like turning a key to find its point of contact.b
9. When talking about past events, I first follow [the conventional] expressions. When talking about future events, I am versatile in my speech.c
10. I am good at instigating changes: I am conversant with the lay of the land; I understand the ways of heaven, so that I can change with the four seasons, summon the positive and negative spiritual forces to harmonize yin and yang, d and can use all these to shepherd the people.
--------------------
a T'ao notes: "After careful thinking and planning and then coming to serve the prince, I can strengthen my own position."
b T'ao notes: "Turning a key to find the point of contact, the lock is sure to open. Seeking internal [bond] by changing, the internal will eventually match."
c T'ao notes: "Since the past events are already established, it is desirable to follow the conventional expressions when speaking about them. The future events are yet to take shape, it is desirable to be versatile."
d The words in question are kuei, "ghosts" and shun, "gods". It is very difficult to find exact equivalence of these two words in English vocabulary. But because "ghosts" entail the supernatural power of the underworld, I translate it as "the negative spiritual forces". "gods" entail the supernatual power of the heavenly, I translate it as "the positive spiritual forces".
End of Page 66
11. Watching how a person make plans, I can know his will and intention. When the devised plan does not match [the will of the prince] it is because there are things I do not know. a
12. When the plan matches [the will] but there is no bond formed, the relationship will appear to be close on the surface but distant beneath the surface. When a plan does not match [the will], a sage will not [continue to] plan for him.b
13. A distant but [actually] close relationship is indicative of hidden affinities. A close but [actually] distant relation is indicative of discordance of wills.
14. I am willing and available but not put to use because my proposal is not accepted. I have already left, but am recalled later because things happened as I had predicted. I come forward daily without being listened to because my proposal does not match [the prince's will]. I am far away but am missed because my plan is in harmony.
----------------------
T'ao notes: "Positive and negative spiritual forces help with the yin-yang to breed living things. Knowing the ways of heaven and earth, one can summon the positive and negative spiritual forces and merge with the virtue of yin and yang."
a Because the planner has not grasped the situation completely.
b T'ao notes: " A plan that does not match the will [of the prince] is like using a square instrument for a round purpose. " That is why a sage will not plan for him.
End of Page 67
[with and the prince's plan], and he awaits me to make decisions.
15. Therefore, actions taken without observing proper categorical types will be rejected. Persuading without getting the feeling for the situation will be condemned.a
16. Once I have grasped the feeling for the situation, I can begin to design the method.b Thus, I can freely resign or advance; I can liberally form the bond or dissolve it.
17. In the conduct of a sage, he uses this approach to gain knowledge in advance and can establish bonds with everything. From this come morality, benevolence, trust worthiness and plans.
18. I take [what is appropriate] from the Book of Songs and Book of Documents, mix them with my own words, then discuss generally the gains and losses, the comings and goings of events.
19. If I desire to win accord, I work on what is internal. If I desire to detach myself, I work on what is
------------------
a T'ao notes: "He who persuades without observing the situation and the categorical types is like dispatching the wrong-sized vehicles to travel on the wrong roads, and therefore being rejected and condemned."
b T'ao notes: "Getting the feeling of the situation is like adding wind to the wings of big birds, like allowing big fish to swim in big waters. abundant that nothing can stop it." Its force is so
End of Page 68
external, a To discern between the internal and external, I must understand how to calculate, how to predict coming events and solve problems. Making no mistakes in my planning, I will establish my merit and reputation.
20. When the people are orderly and tribute and wealth are coming in, I would establish bonds and seak internal agreement.b When the prince is not enlightened and in competent, his subordinates are unruly and unwary, even though bonded, I would turn against him.
21. When the prince is self-contended and unwilling to retain advice, then I would please him and give him wings. If an order arrives automatically, I accept it and handle actions situation. it properly. If I desire to leave, after having carefully observed the take difficult Going around in circles, adjusting to changes
----------------
a Hsiao notes: "If I want to cooperate with the prince, then I should get to know the situation deeply. If the situation has become hopeless and I want to leave then I must detach myself to avoid knowing the situation." (Studies, p.173)
b The bond built under this condition is likely to bring greater cohesion in the country. That is perhaps why the suggestion of "seeking internal agreement." Since the intention of the prince as demonstrated by his actions is laudible, it is proper to seek to match his will.
End of Page 69
in the situation and not letting people understand what I am doing are the prime principles in retreating.a
D. TI-HSI: DEALING WITH FISSURESb
1. There are natural laws in all things. There are merger and separation in all events.
2. The nearby can be unseen while the distant can be known. The nearby is unperceived because I am not observant of what is being spoken. The distant is known because by retrospection of the past I can test the upcoming.c
-----------------------
a T'ao notes: "In between leaving and staying, repeatedly discern what is the most appropriate. Change according to the changes in the situation. Even the best cannot figure out what I intend to do. Retreating in this manner is the prime principle for self-protection."
b T'ao notes: "Ti is to pound to make firm. Hsi is tiny fissures. The collapse of a wall or the corruption of utensils starts from tiny fissures. If they were pounded upon and made firm, then the wall and the utensil will not deteriorate. If they cannot be saved, then get rid of them and replace them with new ones. So is the way of human affairs.
c T'ao notes: "Observing the speech and actions, I can see what are nearby. Retrospection of the past to test the upcoming, then I can know what are distant."
End of Page 70
3. A fissure is a crack. A crack is like a gully. A qully is capable of developing into a large chasm.
4. A fissure always begins with premonitions. I can deal with the fissure by filling it. I can remove it from its external causes. I can pacify it. I can conceal it. or I can take possession of it. These are the principles
of dealing with fissures. a
5. A sage knows when things become critical. But he alone safeguards himself. He can follow the changes of events, interpret them, plan comprehensively for every eventuality and can thus detect the most minute details of changing events.
6. Starting with [a fissure] the size of the tip of autumn down, I can shake the very foundation of Mt.Tai.b
-------------------
a T'ao notes: "Premonitions signal the appearance of fissures and are extremely minute. Fissures forming from within can be dealt with by filling it. Those formed by external forces can be dealt with by withdrawing from those forces. Those formed from down under can be dealt with by pacifying. If the fissures are small enough, they can be dealt with by concealing. If nothing can save the fissures from continuing to expand, take possession of the utensil. Knowing thoroughly these five, one can be said to exhaust the principles of dealing with fissures."
From here on, the fissures begin to mean troubles in the country and the utensil or the wall begin to mean the state. Fissures formed from down under means rebellion of the people.
b T'ao notes: "Kao-tzu (高祖) of the Han Dynasty (r. 206-195 B.C.) emerged from the plebeian and rose to the emperial throne. T'ang(湯) of the Shang Dynasty (reign 1765-1760 B.C.) started from being a tiny state to capture the ten thousand states."
Kao-tzu was the first smepror of the Han dynasty and They both had humble beginnings
End of Page 71
Plans to deal with the appearances of the budding troubles should all proceed from the principles of dealing with fissures.
7. A fissure [which allows one ] to deal with is an application of methods.a There are confusing hustle and bustle under heaven. The lords are not enlightened. The nobles are immoral. Petty people flatter and extort and the able are not used. The sages run away to hide and the greedy and hypocrites thrive. The prince and his ministers delude each other. The existing order starts to corrupt. There is constant warfare and families are forced to break up and disperse. There are constant betrayers and rebellion. All these are regarded as the budding of troubles and the beginning of tiny fissures.
8. When a sage sees the budding of troubles and the beginning of tiny fissures, he should apply the [appropriate] method. If the world can still be managed, he mends it by filling the fissure. If the world is beyond managing, his method is to take possession of it. He can deal
--------------------
and achieved great deeds. Mt. Tai is a mountain in Shang-tung Province.
a T'ao notes: "When the confusion of a state becomes apparent, when the buds of troubles begin to show, planning begins. Because he knows the principles of dealing with fissures, he wastes no opportunity. Once a fissure has started, one can begin to apply methods. That is why a fissure to be mended is the application of methods."
End of Page 72
with the situation this way or that way, by opposing or by overturning, a
9. The reigns of the Five Emperors were examples of mending by filling. The rises of the Three Kings were examples of mending by taking possession.b When the lords are warring incessantly with each other, it is of prime importance that one be capable of dealing with the situation.
10. From the beginning of heaven to the end of earth, through the merger and separation of things and events,
---------------------------
a T'ao notes: "'this way' means dealing by filling up the fissures. 'That way' means by taking possession of (the entire utensil). 'Opposing' means to help with the management. 'Over truning' means to take the country for oneself."
b The Five Emperors were legendary sage kings of the earliest Chinese history. Although historical accounts vary as to who these five really were, a most common version states that they were: Huang-ti (the Yellow Emperor, 黃帝,ca. 2697-2599B.C.), Chuan-shu ( 顓頊, ca. 2514-2437 B.C.), Ti-Hau (帝嚳 ,ca. 2536-2367 B.C.), T'ang Yao (唐堯,ca. 2357-2258 B.C.), and Yu-Shun ( 虞舜,ca. 2257-2208 B.C.). Yao and Shun particularly were reknowned for their good government and their abdications of the throne to the Wise of the country, instead of their sons.
The Three Kings were: Yu of Hsia Dynasty ( 夏禹,ca. 2207-2198 B.C.), T'ang of Shang Dynasty ( 商湯 ca. 1765-1760 B.C.), King Wu of Chou Dynasty ( 周文王 ca. 1121-1116B.C.). Each of them were the founding emperor of Hsia, Shang and Chou dynasties, respectively. Each started off as a prince of his fiefdom and rose to power and finally took possession of the entire empire after many years of wars.
T'ao notes: "The affairs of the Five Emperors were still manageable, therefore, mending (the fissures) by filling. Abdicatins ensued. The affairs of the Three Kings were beyond management, therefore, mending by taking possession. Wars ensued. "
End of Page 73
the existence of fissures is inevitable. One must not fail to observe them.
11. A sage, being the messenger of heaven and earth, can use the principle of pai-ho to observe them. a
12. If there is no way of dealing with the world, the sage retreats into deep hermitage to wait for his time. If there is a time that the world can be dealt with, the sage then schemes and plans. He can match with what is above him and he can check with what is below.b He is capable of following the situation and guard the spirit of heaven and earth.
--------------------
a T'ao notes: "He who can use his perception of the great way to manage human affairs is a sage. He comes after heaven is already formed but he can observe heavenly timing. That is why he is the messenger of heaven and earth."
b T'ao notes: "Matching with what is above means mending (fissures) by filling, by helping with the management of the situation. Matching with what is below means mending by taking possession, by arousing people to the cause."
End of Page 74
E. FEI-CH'IEN: MAKING FLY AND MANACLINGa
1. The purpose of weighing power and measuring potentials is to attract talents from far and near.
2. Before establishing the power structure and system of administration, I must first observe similarities and differences, differentiate the truth or falsehood in his speech, discern his internal and external expressions and know the amount of intelligence in him. If he can scheme for times of peace as well as for times of turbulence, if he can determine which is immediately important and which is only remotely so, and potential. then measure and weigh his ability and potential.
3. If he is malleable, then he can be sought, summoned and put to use. Employ the expressions to which he is most vulnerable of being hooked and manacled, then make him fly and manacle him.b The speech which hooks and
-----------------
a Literally, fei(飛) is to fly, ch'ien(箝) is to clamp down.
T'ao notes: "Fei is to make reputation and spread it. Ch'ien is to hold and to bind to make him unable to escape. The way to capture people is to make reputation for him and make him fly. He will reveal his feelings and manifest his wills. Then, following what he likes, I hold him and bind him so that he cannot get away."
b T'ao notes: "To hook' means getting the information by way of seducing. People's qualities and characters vary, so there are different speeches to hook and to manacle. Gaining ch'ing by seeking a response internally is called 'hooking'. Gaining ch'ing by making reputation
End of Page 75
manacles is the speech which persuades. In using it, I should suddenly use pai to show my agreement, suddenly use ho to show my disagreement.a
4. He who is unaffected by these perhaps could be summoned first, then burden him [with heavy responsibilities]. Or he should first be burdened and then faulted. The heavy burden may destroy him. or the attempt to destroy him may become his [testing] burden.b
5. To induce talents to service, some can be attracted by shiny gems or bright pearls and jade or other brilliant materials. Some can be hooked by a fair assessment of their ability and by setting up a power position which may utilize their ability. Some can be manacled by patiently waiting for the crack of opportunities where the principles of dealing with fissures should be used.
-------------------
for him externally is called 'making fly'. Once getting the ch'ing, then manacle and hold on to him so that he cannot escape."
a Hsiao interprets this passage to mean that when using the method of "hooking and manacling", one must incorporate endless changes in the employment of language. (Studies, p.183)
b The burden of heavy responsibility will be able to win the heart of some talents. Finding fault with his performance will make him even more attentive. If his talent does not match up to the burden assigned, he will be destroyed. If he is indeed talented, even if the burden is heavy, he will not be destroyed. Rather, the over weighed burden becomes a test which reveals his hidden potential and which may lead to greater responsibilities.
End of Page 76
6. If I want to use him to manage the affairs of the world, first weigh his power and measure his ability. He should be able to watch for heavenly timing, scrutinize the topography of the land, the formation of strategic passes, the wealth of the people, the relations of the countries, and know which are friendly and trusted allies and which are hostile and distant enemies.
7. Study his heart and examine his intentions, find out his likes and dislikes, then select the most important spots to hit with the flying and manacling speeches to make him fly with color and then manacling him, hooking him by what he likes. When he is manacled, I can requests at will.
8. If he is to be used to manage people, then, measure intelligence and ability, weigh his strength, weigh his talent and strength, estimate his charismatic potential.
9. Then, put him in a pivotal and critical position. Sometimes anticipate his actions, sometimes follow his actions.a Matched with manacling and moderated with discretion, this is the sequel of making fly and manacling.
10. When applying these to people, I can go forward empty handed yet come back with something substantial. I can
--------------
a Hsiao noted: "I anticipate his action so that I can provide for him ahead of time. I follow his action means I can support what he has already accomplished." (Studies, p.185)
End of Page 77
hold him without losing him. I can explore thoroughly the meaning of his speech. Then he can be manacled to move horizontally or vertically, to be led east or west, north or south, forward or backward.
11. Even if I become capsized, I can easily turn over and not lose my bearing.
F: WU-HO: DISAGREEING AND AGREEINGa
1. Things have the tendencies either to agree or to disagree and there are methods appropriate to each situation.Things change and evolve and each has its characteristics. One should study the situation exhaustively and design accordingly.
2. A sage, who lives between heaven and earth, wishes to establish himself and manage the world. If he wishes to teach and disseminate and to make known his reputation, he must follow the converging of things, observe appropriate timing, thereby know when to augment and when
-----------------
a Wu 忤 is "to turn against","to diverge". Ho合 is "to turn toward" and "to converge". This chapter deals with decision making in situation of conflicting interest, particularly, whom to turn to pledge allegiance.
End of Page 78
to diminish. He therefore can have the foreknowledge and can change with the development of things.
3. The world does not remain perpetually prosperous. Things do not have any perpetual model. A sage, therefore, approves nothing perpetually yet there is nothing that he does not approve. He listens to nothing yet there is nothing that he does not listen to.
4. He who can accomplish great deeds and whose plan matches mine will be my master. When my plan finds agreement with this person, it will go against another. It cannot [completely] please two parties at the time. There must be points of disagreement. Either it disagrees here or disagrees there. Whether it disagrees here or disagrees there is a matter of method. a
5. When using this [method] in the affairs of the world, I must measure the world situation and then apply it. When using it in the affairs of a state, I measure the situation of the state and then apply it. When using it in the affairs of a family, I measure the situation of
-----------
a T'ao notes: "Since [my plan] cannot please two parties completely at the same time, I should practice the method of wu which means if I want to agree with and turn toward this one, I must decide to turn agianst that one. In doing this, I should set up a smoke screen so that the one I am turning against is deceived and not knowing what is really happening."
b Ancient China being isolated from other major civilizations, regarded the territory under the influence of Chinese civilization as the world.
End of Page 79
the family and then apply it. When using it to benefit myself, I measure myself in terms of ability and strength and then apply it. Whether the matter is great or small, whether I want to advance or retreat, the application is the same.
6. I must first decide on a strategy before applying "making fly and manacling."
7. In the past, he who was skillful at deciding whom to turn against and whom to turn to assisted in the affairs of the world. He was able to contain the feuding princes in the ground of agreement and disagreement so that he can turn around at will and finally seek his ground of disagreement.a
8. This is why Yi Yin went to T'ang five times and to Chieh five times without making clear his decision but finally sided with T'ang [and built the Shang Dynasty]. This is also why Lu Shang went to King Wen three times and went to the remnant of the Shang three times without making clear his decision but finally sided with King Wen[and established the Chou Dynasty].b [In the process of
------------------
a Hsiao interpreted this passage to mean that he was able to hold the lords and princes in his grasp by the method of wu and ho, then, teach them, nurture them so they trust him fully. [And he knows them fully.] He therefore chooses the most hopeful and assist him to become successful." (Studies, p.190)
b T'ao notes: "Yi Yin and Lu Shang went to Chieh and Chou, respectively because they were using the method of Wu. In doing so, Chieh and Chou were not suspicious of them thus freed them to side with the real masters of their choice. (i.e. T'ang for Yi Yin, King Wen for Lu Shang. )"
T'ang was the founding emperor of the Shang Dynasty. Yi Yin was his most important assistant in destroying the previous Hsia Dynasty in which Chieh was the last Monarch. King Wen was the founding emperor of the Chou Dynasty. Lu Shang was his most important assistant in destroying the previous Yin Dynasty which was contemporary with the Shang. Chou was the last Monarch of the Yin Dynasty.
End of Page 80
agreeing and disagreeing,] they found out for sure the manacle of heavenly mandate, then they finally could give their allegiance without hesitation.
9. Only a sage who understands the intricacy of things can manage the affairs of the world. Only he who is willing to exercise his mind and heart can trace things to their sources. Only he who can exhaust his heart to understand the circumstance can make a reputation. A talent short of excellence cannot resort to arms. Sincerity short of genuineness cannot be used to understand other people.
10. Therefore, the way to agree and to disagree requires one to be capable of self-evaluation, know his own intelligence, his own strength and weakness. He should also know among those near and far who are superior and who are inferior.a Then, he can decide when to advance and when
--------------------
a T'ao notes: "This method cannot be used on the one who is superior to me [in terms of talents and strength], but must be ued on the one who is inferior."
End of Page 81
to retreat; when to move vertically and when to move horizontally.
G. CH'UAI: FIGURING OUT
1. In the past, the skillful managers of the world affairs must first weigh the power situation of the world and figure out the feelings of the princes.
2. Without carefully weighing the power situation, he would not know how to address [properly] the strong and the weak, to tell apart the unimportant from the important. Without carefully figuring out the feelings of the princes, he would not know the dynamics of the invisible
changes.
3. What does measuring the power situation mean? It is estimating the size and the population of the states, weighing their degrees of prosperity and the wealth of the people, finding out which resources are abundant and which are insufficient. Judging the strength and weakness of topography of natural defense, which locations are advantageous and which disadvantageous? What are the strengths and the weaknesses of the advisors? Measuring the degree of intimacy between the princes and their ministers, who
End of Page 82
has the confidence of the prince and who has not. Who are worthy and who are not? Among the retainers of the princes, who has great wisdom and who has little?
3. It involves carefully watching the changes of astrological phenomena to detect whence good fortune and evil lie. In the dealings of the princes, which relationship is useful and which is useless? As for the changes in the minds of the common people, find out whether they want to leave or stay? Whether they feel safe or endangered? In what things they feel secure and in what they feel insecure ? And so on and so forth. Being able to do these is the meaning of measuring the power of the situation.
4. To figure out a person's feelings, I must approach him when he is greatly delighted and then push his desire to an extreme. When a person is possessed with desires, he cannot hide his real feelings. I must approach him when he is in great fear and push his fear and disgust to an extreme. When a person is possessed with fear and disgust, he cannot hide his real feelings.
5. Feelings are revealed through their changes.a If having moved him, I still cannot see any changes, then
------------------
a T'ao notes: "Human nature is such that when he is extremely delighted, his desires become apparent. When he is extremely frightened, his dislikes become obvious. Push the apparent and the obvious to further extremes then his feelings become unstable. A person's feelings and desires are generated by the changes in his likes and fears, "
83
End of Page 83
沒有留言:
張貼留言