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Deng Xi Zi (Thought Of Deng Xi Zi)

by Deng Xi

The Master Deng Xi said:

Heaven is not partial to humanity. A ruler is not partial to the people. A father is not partial to his sons. An elder brother is not partial to his younger brothers.

How can this be said? Heaven cannot prevent violent winds and severe cold, nor can it preserve those who die young, nor can it ensure that good people live long lives; this shows Heaven is not partial to the people. When the people commit burglary or theft, or deceive and cheat each other, this all stems from want and arises from poverty, yet the ruler must enforce the law and punish them; this shows the ruler is not partial to the people. Yao and Shun held the position of Son of Heaven, yet Danzhu and Shangjun became commoners; this shows partiality to sons is absent. The Duke of Zhou executed Guan and Cai; this shows partiality to younger brothers is absent. From this we can deduce, where is there partiality? To follow names and demand substance is the duty of the ruler. To uphold the law and announce decrees is the duty of the minister. Those below cannot act on their own initiative, and those above hold the reins without managing affairs—this has never been the case.

The ruler has three burdens; the minister has four responsibilities. What are the three burdens? Relying on those whom the ruler trusts most, this is the first burden. Appointing officials based on reputation, this is the second burden. Favoring the close and neglecting the distant, this is the third burden. What are the four responsibilities? Receiving great rewards without merit, this is the first responsibility. Occupying a high position without governing well, this is the second responsibility. Administering officialdom without impartiality, this is the third responsibility. Leading the army into battle and fleeing in defeat, this is the fourth responsibility. If the ruler has no three burdens, and the minister has no four responsibilities, the state can be at peace.

Power is the ruler's carriage. Authority is the ruler's whip. Ministers are the ruler's horses. The people are the ruler's wheels. When the times are stable, the carriage is secure. When authority is established, the whip is strong. When ministers comply, the horses are good. When the people are harmonious, the wheels are sharp. If a state neglects these, it will certainly suffer the disaster of an overturned carriage, runaway horses, broken wheels, and scattered cargo. How can it not be perilous! When the wheels break, the whip snaps, the horses bolt, and the carriage overturns, the passenger also falls! Distinctions cannot be discerned, right and wrong cannot be determined, black and white cannot be separated, and clear and turbid cannot be managed. This has long been the case.

If one truly listens, one can hear the soundless. If one truly sees, one can perceive the formless. If one truly schemes, one can map out what has not yet emerged. If one truly contemplates, one can guard against what has not yet happened. This is nothing else: If one does not use the ears to listen, one connects with the soundless. If one does not use the eyes to see, one reflects the formless. If one does not use the mind to scheme, one reaches the unmanifested. If one does not use knowledge to contemplate, one aligns with the not-yet-happened. The ruler hides form and conceals shadow; the multitude is without private dealings. When the ruler stops the ears and seals the eyes, the myriad people are filled with awe.

To follow names and demand substance, to investigate laws and establish authority, this is the wise ruler. One who is clear about form is not obstructed by events. One who is observant of action is effective and does not lose advantage. Therefore, the enlightened ruler examines singularity, and the myriad things settle themselves. Names should not be determined by external affairs; wisdom should not follow others. Seeking within oneself is what is meant.

In governing the world, positions must not be overstepped, and duties must not be confused. The hundred officials and their departments must each attend to their duties. Those above follow names to supervise substance; those below obey instruction and do not contravene. What is praised should be observed to its conclusion; what is disliked should be measured by its end. Joy should not be expressed through reward, nor anger through punishment. This can be called governing the world.

One who carries a heavy load worries about the distance of the road; one who holds a noble position worries about the people becoming estranged. One who carries a heavy load over a long distance becomes exhausted without success. One who is aloof from the people, even if exerting effort, will not govern well. Therefore, the wise man measures the road before lifting the load; the enlightened ruler observes the people before issuing edicts.

He who hunts bears and tigers does not do so in an outer pen. He who fishes for whales and leviathans does not do so in shallow pools. Why? The pen is not the lair of bears and tigers; the pool is not the spring of whales and leviathans. Just as the state of Chu does not go against the current, the state of Chen does not tie up its banners...

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