堯讓天下於許由，曰：「日月出矣，而爝火不息，其於光也，不亦難乎！時雨降矣，而猶浸灌，其於澤也，不亦勞乎！夫子立而天下治，而我猶尸之，吾自視缺然，請致天下。」許由曰：「子治天下，天下既已治也。而我猶代子，吾將為名乎？名者，實之賓也，吾將為賓乎？鷦鷯巢於深林，不過一枝；偃鼠飲河，不過滿腹。歸休乎君！予無所用天下為。庖人雖不治庖，尸祝不越樽俎而代之矣。」
Translation:
Yao, ceding the kingdom to Xu You, said:
"When the sun and moon emerge, and the torch fire (is) not extinguished;
(for) those in the light, isn't it difficult! When the seasonal rains descend,
and if watering the fields, (for) those in the swamp, isn't it hard labor! Sir
rules and the world is peaceful, but [when] I “preside over” it, I see myself
lacking; [I] invite [you] to receive the world. Xu You says: "You govern
the world, the world is already governed. And if I replace you, I doing this
for a name? Names are guests of reality. Am I doing this to be a (mere) guest? The
wren nests in the deep forests, not exceeding a single branch; the mole drinks
(from) the river, not exceeding a satisfied belly. Return to resting (in place)
as ruler, I have no use for the world. Even if the cook is not governing the
kitchen, the (representative of) the dead and the litanist would not jump over
their goblets and sacrifices to replace him!
Comments:
而我猶代子，吾將為名乎？名者，實之賓也，吾將為賓乎？
This line plays with 名/名 [titles/fame], 賓 [guest],
and 名/實 [naming/reality]
. See below for specific analysis.
吾將為名乎
The line plays with 名 as “fame” and “title (name).” Both meanings
can target generalizable social problems as well as specific concerns
particular to Warring States thought. Generalizable problems: accepting
responsibility to increase one’s personal fame; doing something “in name” only.
In terms of more specific concerns, Chapters 4-6 draw attention to Zhuangzi’s
specific criticism of the Confucian project: in the Confucian project, the sage
practices “self-cultivation” and seeks to provide exemplary conduct in the
hopes of inspiring local rules. This requires gaining personal reputation and employment
as a government official. Confucius himself (in the Analects) indicates the
sage must maintain personal composure and moral standards even while unacknowledged.
Other texts in the Confucian canon, however, centralize the role of the sage as
moral exemplar. In this both Zhuangzi and the DDJ agree: trying to govern by drawing
attention to one’s own behavior as a the standard of moral exemplarity results in
conflict and danger.
吾將為賓乎
Second, there is a host/guest hierarchy that is
difficult to capture in succinct translation. Modern commentary gloss: “And if
I replace you, do I do this for a name? A name is subordinate to reality. Am I
for (the sake of) seeking subordinate things?” Rulers and the ruling class were
often associated as “superior” or “those above” (see Analects 1.2 IIRC). Xu You
inverts the relationship. Assuming the mantle of ruler not only removes him
from his “niche” (where he can more easily survive and thrive), but it also makes
him “subservient” to the demands of the “playing the corpse.” The title carries
expectations. Failing to meet these expectations results in political vulnerability.
Given the impossibility of ever actually meeting expectations in governing (see
the short-lived attempts at recording predictive accuracy in Oracle-bone
readings), any ruler would be subject to constant political maneuvering based
on narrative appearance (as suggested in Chapter 4, when Yan Hui speaks to
Confucius).
名者，實之賓也
These two points both connect to Zhuangzi’s
criticisms of language and “usefulness.” If we engage the world merely through
linguistic distinctions, we continually risk reducing ourselves to mere utility
– of simply blindly executing roles or functions based on the unreflective
imposition of conceptual order on an irreducibly complex world. When we do this
we lose the ability to navigate the changing conflux of activity. We risk
ignoring dangers to ourselves as we blindly pursue our intentions or goals. And
we cause injury and harm as we forcefully impose conceptual frameworks. All of
these lead to increased conflict, risk of harm, and destabilization of the
equilibrium that actually and we risk
destabilizing our ability to wander about in the world.
The Wren and the Mole
Animal comparisons in the text serve a number
of functions. They help decentralize human perspectives; they point to
diversity in habits and habitats; and they occasionally warn against foolish
behavior. The images here, of the Wren and the Mole, also highlight the
importance of avoiding excess – both in personal appetites and in terms of
ambitions. By avoiding these excesses, each continues to survive in its
environment.
The passage also plays on the images of the
small birds in the text. Passage 1.2 compares the judgmental self-importance of
the Marsh Quail to the judgmental self-importance of minor officials. The Wren
and the Mole contrast this self-importance with contentment and self-restraint.
The point here is not that the Wren and the Mole each have “their own way” of
doing things (a kind of naïve moral relativism). The point here is that each
survives by avoiding mindless excess and ambition, by understanding conditions
and possibility, and by living in response to the world – instead of attempting
to control or govern through the forceful imposition of linguistic-conceptual
understanding.
We also see Zhuangzi frequently celebrate the
uncelebrated members of society (Cook Ding, Cripple Shu, the Mad Jieyu, etc.). The
Wren and the Mole, as “little” creatures suggest parallels to these figures –
many of whom are compared to the “Utmost Person.” Chapter 7.6 suggests the
utmost person holds no fixed preferences or sense of self (ego); acts for no fixed
purpose; seeks no office; and wanders with no master. The utmost person is “empty”
(more on this later), employs the heart-mind like a mirror, responding
infinitely they excel over all things and injury none.
Inner Chapters Structure
The passage also foreshadows the concluding
passages in Chapter 7 (Nie Que goes to Wang Ni and is rebuked by Yu Yizi; Jian Wu seeks Jieyu; Tian Gen meets
the man with no name; Yang Ziji talks to Lao Dan… etc.). These stories are then
capped by a further admonition: do not “play the corpse” (preside over things)
for fame; do not become a storehouse of plans and schemes, do not serve/trouble
with official affairs; do not become a “ruler” of knowledge (more on this
passage later). Chapter 7 then concludes with the rulers of the Northern
Darkness and Southern Darkness attempting to “help” the Swirling Turbidity. In
trying to make the mess of murky waters more “human” (by giving it facial
orifices) however, the rulers’ errant efforts merely bring about its death. This
arrangement seems to bring the Inner Chapters “full circle.”
Short Notes:
堯 N: Yáo;
one of the Five Legendary Emperors (五帝 wǔdì),
second son of帝嚳 Dì Kù. According to Sima Qian, Yao believed his
sons lacked proper virtue, so he sought a worthy ruler. Traditionally this was
Shun, a virtuous farmer who is promoted by Yao.
許由 N: Xǔ
Yóu; possibly a joke here, as we could read the Xu’s name here as Praise
Reason.
尸 shī
v: preside; lit: person acting as the corpse (during the ancestral worship
ceremonies); these would presumably function at least in part as a form of organizing
political theater.
Key Terms:
讓 ràng v: let, allow; yield, concede
爝 jué (jiào) n: torch
浸 jìn v: soak, steep, immerse; lit: gradually
澤 guàn v: irrigate; water, pour, fill; record
(music)
勞 zé n: pool, pond; lustre; adj: damp; lit:
favor
鷦鷯 n: wren (troglodytidae = ground-dwelling)
巢 n: nest
偃鼠 "lying-down rat" = n: mole
歸 v: return, revert to
庖 n: kitchen; cuisine
祝 v: to wish; n: wizard
樽 n: goblets
俎 n: sacrificial boards
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