CIVIL SECRET TEACHINGS
- JIANG ZIYA -
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KING WEN'S TEACHER King Wen intended to go hunting. So the Historical Records Scribe performed a divination. The Scribe reported:” While hunting on the north bank of Wei River, you will get a great catch. It is not a dragon, nor a tiger or a bear. According to the signs divined, you will find someone of the caliber of duke or marquis, a teacher bestow to you by Heaven. If employ him, you will flourish and your later generations will benefit as well.
King Wen asked:” Do the signs really signify this?” The Scribe replied:” My ancestor, when performing divination for Sage Emperor Shun obtained a comparable indications. And Emperor Shun then found Yao Tao to assist him.” King Wen then observed a vegetarian diet for three days to purify himself, then mounted onto his hunting chariot. Driving his hunting horses, he went to the northern bank of Wei River. There he saw T'ai Kung sitting on the grass fishing. King Wen went forward and greeted him courteously and then asked:” Do you take pleasure in fishing?” T'ai Kung said:” Man of true worth takes pleasure in realizing his ambitions; the common man takes pleasure in doing his best for his affairs. My fishing is very much like it.” THREE AUTHORITIES
King Wen inquired further,” What do you mean it is like it?”
T'ai Kung mentioned:” Fishing is like attracting talents, there are three authorities to consider. Authority to bestow salary, authority to decide life and death, authority to appoint offices. All who fish, will always wish to catch something. Its nature is deep and from it, much greater principles can be discerned from it.” Fishing, Nation, and Attracting Talents King Wen said:” I would like to hear about these greater principles.” T'ai Kung said:” When the source is deep, water flows endlessly. When the water flows endlessly, fish spawn there. This is nature. When the roots of the trees are deep, the tree is tall. When the tree is tall, fruits are produced. This is nature. When men of true worth have views in common, they will come together. When they are drawn together, accomplishments can be achieved. This is nature. Speech and response are merely adornment of inner emotions. Speaking about the truth is the best. What I am about to say is all the truth without adornment, will you find it abhorrent?” King Wen said:” Only a man of true benevolence can accept corrections and remonstrance. What makes you think I will be? Please continue.” Tai Kung continued:” When the fishing line is thin and the bait is glittering, only small fish will bite. When the line is thicker and bait is fragrant, medium sized fish will bite. When the line is thick and the bait is generous, large fish will bite. When the fish take the bait, they will be caught on the line. When men take salary, they will submit to their ruler. When you catch with bait, the fish can be killed. When you give remuneration, men can be made to exhaust their capabilities for you. If you regard families, as the basic foundation of state, the state is yours. If you use the state as your base to conquer the kingdom, you can conquer the kingdom.” SHANG DYNASTY. ZHOU DYNASTY
“Flourishing and florid, for many generations, the Shang Dynasty has gathered so much wealth but in the end they will be scattered. Silent and still, the Zhou Dynasty’s future will be bright, so bright it can shine in all directions. Subtle and mysterious, that is how the Sage attract the hearts of the people through his virtues.. Wondrous and joyful, the plans of the Sage through which everyone seeks and gets what they want, while he establish measures that will achieve their hearts and trusts.”
GAINING THE KINGDOM & POPULACE
King Wen asked:”How shall we establish the measures so that all under Heaven will give their allegiance?”
T'ai Kung said:”All under Heaven is not the domain of one person, but the domain for all those under Heaven. Anyone who shares profit with all the people under Heaven will gain the kingdom. Anyone who monopolize the profits will lose the kingdom. Heaven has its four seasons and the Earth, its resources. Being capable of sharing these with populace is truly benevolent. Whoever has true benevolence, all under Heaven will pledge allegiance to him. Sparing the people from death, eliminating hardships, relieving misfortunes, saving people from dangers, these are virtues. Whoever has true virtues, all under Heaven will pledge allegiance to him. Sharing weals and woes, likes and dislikes with the populace, that is righteousness. Where there is righteousness, people will go. In general, people hate death and take pleasure in life. They welcome virtues and chase profits. The The ability to help people gain profits is the Way. Whoever walks the Way, all under Heaven will pledge allegiance to him.” King Wen bowed and said:”True wisdom. Do I dare not accept Heaven’s edict and mandate.” He invited Tai Kung to the chariot and returned with him, establishing him as his teacher. FULLNESS & EMPTINESS
King Wen asked Tai Kung:”The world is replete with an array of states. Some are full, others are empty, some are ordered and others in chaos. How does it come to this? Is it that the moral qualities of the rulers are not the same? Or is it because of the changes and transformation of the Heaven that naturally cause it to be?”
Tai Kung answered:”If the ruler lacks moral character, then the state will be in danger and the populace will be in chaos. When the ruler has strong moral character, then the state will be secure and peaceful and the populace is well-ordered. Fortune and misfortune of the state depends on the ruler, not with the changes of Heaven.” King Wen requested:”May I hear more about the Sages of antiquity.” Tai Kung said:”Emperor Yao when he is governing the kingdom, people refer him as a worthy ruler.” King Wen asked:”What was his administration like?” Tai Kung answered:”When Yao was king of the world, he did not adorn himself with gold, silver, pearls and jade. He did not wear brocaded, embroidered, elegantly decorated clothes. He did not collect strange, odd, rare or unusual things. He did not treasure items of amusement nor listen to licentious music. He did not whitewash the walls around the palace or the buildings nor decoratively carve the beams, square and round rafters, and pillar. He did not even trim the reeds that grew all about his courtyard. He used a deerskin robe to ward off the cold while simple clothes to cover his body. He ate coarse millet and unpolished grains and thick soup from rough vegetables. He did not thru imposition of labor service, disrupt the people’s seasons for agriculture and sericulture. He reduced his desires and constrained his will, and handle affairs with minimal intervention.” “He honored the positions of the officials who were loyal, upright and upheld the laws and made generous the salaries of those who are of high integrity, scrupulous and loved people. He love and respected those among the people who were filial and compassionate, and he comforted and encouraged those who exhausted their strength in agriculture and sericulture. He distinguishes the evil and virtuous by honoring the virtuous, he promote fairness and erect laws and measures to prohibit evil and artifice.” “Among those he hated, if anyone had merit, he would still reward him. Among those he loved, if anyone is guilty of wrongdoing, he would punish them. He takes care of the widows, widowers, orphans and solitary elderly and gave aid to families who had suffered misfortune.” “As for himself, what he allotted to himself is extremely meager, the taxes and services he required of people is extremely few. Thus the whole populace was prosperous and happy and did not have the appearance of suffering from hunger and cold. The populace revered him as if he were the sun and moon and gave their allegiance to him as if he were their parents” King Wen commented:”Great is the Worthy and virtuous ruler!” AFFAIRS OF STATE
King Wen said to T'ai Kung:” I would like to learn about the affair of administering the state. If I want to have the ruler honored and the people settled, how should I proceed?”
T'ai Kung said:” Just love the people.” King Wen asked:” How does one love the people?” T'ai Kung said:” Enrich them, do not harm them. Help them to produce products and services, do not destroy them. Protect their lives, do not slay them. Grant, do not take away. Give them happiness, do not create suffering to them. Make them happy, do not cause them to be angry.” King Wen asked:” May I dare ask you to explain the reason for these?” T'ai Kung replied:” When the people do not lose their fundamental production position in the society, you have profited them. When the farmers do what is required for each season, you have help them to produce. When you reduce punishments and fines, you give them life. When you impose light taxes, you have grant them. When you keep your palaces, mansions, terraces and pavilions few, you give them happiness. When officials are pure and neither irritating nor troublesome, you make them happy.” “But when the people lose their fundamental production position in the society, you harm them. When the farmers are not able to adhere to agricultural seasons, you destroy them. When they are innocent but you punish them, you slay them. When you impose heavy taxes, you take from them. When you construct numerous palaces, mansions, terraces and pavilions, thereby wearing out the people’s strength, you make it bitter for them. When officials are corrupt, irritating and troublesome, you anger them.” “Thus one who excels at administering a state governs the people as parents govern their beloved children or as an older brother acts towards his beloved younger brother. When they see their hunger and cold, they are troubled for them. When they see their labors and suffering, they grieve for them.” “Rewards and punishments should be implemented as if being imposed upon yourself. Taxes should be imposed as if taking from yourself. This is the way to love the people.” GREAT FORMS OF PROPRIETY
King Wen asked T'ai Kung:” What is the proper form of propriety between ruler and officials?”
T'ai Kung answered:” As a ruler, he should understand the situation his officials and populace is facing. As officials and people, they should be submissive. For the ruler to understand his officials and populace, he should draw himself nearer to them. For the officials and people to be submissive, they should not hide anything from the ruler.” “As a ruler, he should show his beneficence. As officials, they should give their best in their official duties. The ruler’s beneficence should be all encompassing like the Heaven. The official’s effort in their duties should be as solid as the Earth. One Heaven, one Earth, that is how the great forms of propriety is formed.” DISPOSITION OF A RULER
King Wen asked:” How should the ruler act in his position?”
T'ai Kung answered:” He should be composed, dignified and quiet. His softness and self-constrained should be established first. He should discuss with officials and not be stubborn. He should be humble and just when treating people and running affairs.” LISTENING TO OPINIONS
King Wen asked:” How should the ruler listen to affairs?”
T'ai Kung replied:” He should not accept or reject opinions carelessly. Accepting opinions without careful consideration makes the ruler looks indecisive. Rejecting opinions without careful consideration will close off all access to opinions. The ruler should be like high mountain, when look up to, its height cannot be perceived. The ruler should be like an deep abyss, its depth cannot be fathomed. Being enlightened, composed and just, that is the pinnacle.” IMPROVING WISDOM
King Wen asked:”What should the ruler’s wisdom be like?”
T'ai Kung replied:” The eyes’s value lies in clarity. The ear’s value lies in sharpness. The mind’s value lies in the wisdom within. If you use the eyes of all those under heaven to see, there is nothing you will not see. If you use the ears of all those under heaven to hear, there is nothing you will not hear. If you use the minds of all those under heaven to think, there are no details you will not consider. Just like the spokes converging on the hub of a wheel, your clarity will not be obfuscated. LESSONS FROM SAGES
King Wen was lying in bed, seriously ill. He summoned T'ai Kung and the Crown Prince to his side. “Sigh, Heaven is about to abandon me. Zhou’s state affairs will soon be entrusted to you. Today, I hope you, my teacher, discuss some great principles that I can pass down to my future generations.”
T'ai Kung said: ”King, what would you like to ask?” King Wen asked:”May I hear about former Sages, how they fell, how they rise?” T'ai Kung said:” If one sees good but is dilatory in doing it, if opportunity arise but no action taken, if you know something is wrong but never sanction it, these are the three situations that caused the Sages to fall. If one is soft and quiet when treating himself, dignified and respectful when treating others, strong yet genial when handling things, tolerant and resolute when opportunities arise, these are the three principles that caused Sage to rise. Thus when righteousness overcomes covetous, the state will flourish. When covetous overcomes righteousness, the state will demise. Cautiousness overcomes dilatoriness, it is good for the state. Dilatoriness overcomes cautiousness, the state is destroyed” SIX CHARACTERISTICS
King Wen asked T'ai Kung”How does the ruler of the state, the leader of his people, come to lose his position?”
T'ai Kung answered:”He is not cautious about whom he associates with. The ruler should note the six characteristics when selecting capable men and three ‘treasures’ of the state.” King Wen inquired:”What are the six characteristics?” T'ai Kung listed:”First is benevolence, second is righteousness, third is loyalty, fourth is trustworthiness, fifth is courage, sixth is strategizing. These are the six characteristics to look out for when selecting capable men.” King Wen asked:”How does one go about selecting men base on these criteria?” T'ai Kung said:”Make them rich and observe whether they commit offenses. Put him in high position and see if he becomes arrogant. Entrust him with office and see if he stays. Make him solve a problem and see if he will conceal anything. Put them in the way of danger and see if he is afraid. Task him to manage emergency and see if he is able to handle it well.” “If he is rich but does not commit offenses, then he is benevolent. If he is in high position but does not become arrogant, then he is righteous. Entrust him with office and he stays, then he is loyal. If he solves the problem without concealing anything, he is trustworthy. If he is in danger and is not afraid, then he is courageous. Task him to manage emergency and he handles well, he is capable of making plans and strategizing. The ruler cannot entrust the three ‘treasures’ to other people, otherwise he will lose his awesomeness.” King Wen asked:”What are the three ‘treasures’?” T'ai Kung replied:”Agriculture, Production and Commerce are referred as the three ‘treasure’. Gathering the farmers into districts, and grains will be plentiful. Gathering the artisans into districts, and tools will be sufficient. Gathering the merchants together and material goods will be sufficient.” “Each of the three ‘treasures’ are settled in their places, the populace will not worry. There will not be chaos in each district and also no confusion in among clans. The officials should not be wealthier than the ruler. No cities should be larger than the state capital. When the six characteristics are conserved the ruler will flourish. When the three ‘treasures’ are complete, the state is secure. PRESERVING TERRITORIES
King Wen asked T'ai Kung: ”How does one preserve the state’s territory?”
T'ai Kung said:”Do not estrange your relatives. Do not neglect the masses. Be conciliatory and solicitous towards nearby states and control all that is under you. Do not loan the authority of state to other men. If you loan the authority of state to other men, then you will lose your authority. Do not hurt those of lower position to benefit those of higher position. Do not abandon the fundamental to save those that are inconsequential. When the sun is at midday, you should dry things. If you grasp a knife, you must cut. If you hold an axe, you must attack.” “If at the height of the day, you do not dry things in the sun, this is termed losing the opportunity. If you grasp a knife but do not cut anything, you will lose the moment for profits. If you hold an axe and do not attack, enemies will attack instead.” “If trickling streams are not blocked, they will become great rivers. If you do not extinguish the smallest flames, there is nothing much you can do when it turns into great flames. If you do not eliminate the two-leaf sapling, you might have to use the axe to remove it in future.” “For this reason, the ruler must focus on developing wealth within his state. Without material wealth, he has nothing with which to spread beneficence or to bring his relatives together. If he estranges his relatives it will be harmful. If he loses the common people, he will be defeated. “ “Do not loan sharp weapons to other men. If you loan sharp weapons to other men, you will be hurt by them and will not live out your allotted span of years.” King Wen said:”What do you mean by benevolence and righteousness?” T'ai Kung replied:”Respect the common people, unite your relatives. If you respect the common people, they will be in harmony. And if you unite your relatives, they will be happy. This is the way to implement the essential cords of benevolence and righteousness.” “Do not allow other men to snatch away your awesomeness. Rely on your wisdom, follow the norm. Those that submit and accord with you, treat them generously and virtuously. Those that oppose you, break with force. If you respect the people and trust, the state will be peaceful and populace submissive.” PRESERVING STATE
King Wen asked T'ai Kung:”How does one preserve the state?”
T'ai Kung answered:”You should observe a vegetarian fast, for I am about to speak to you about the essential principles of Heaven and Earth, what the four seasons produce, the Way of true humanity and sagacity and the nature of the people’s impulses.” King Wen observed a vegetarian regime for seven days, then facing the north, bowed twice and requested instruction. T'ai Kung said:”Heaven gives birth to the four seasons, Earth produces the myriad of things. Under Heaven, there are the people, and the Sage acts as their shepherd. The nature of Spring is birth and the myriad of things begin to flourish. The nature of summer is growth and myriad of things mature. The nature of autumn is gathering, and myriad of things are full. The nature of winter is storing away and myriad of things are still. When they are full, they are stored away; after they are stored away, they again revive. No one knows where it ends, no one knows where it begins. The Sage accords with it and models things base on it. Thus when the realm is well ordered, his benevolence and sagacity are hidden. When the realm is in turbulence, his benevolence and sagacity flourish. This is the Way.” “In his position between Heaven and Earth, the Sage authority is vast and substantial. He governs the people with the norm, the people will be at peace. But when the people are agitated, it creates impulses. When impulses stir, conflict arises, and there will be a fight for authority. The Sage will gather forces and power in the dark, and when the opportunity rises, comes out. If someone ventures to be the first leader to rid the former authority, all under Heaven will unite with him. When things return to normal, do not continue to advance and contend, do not withdraw and yield. If you can preserve the state in this fashion, you will share the splendor of Heaven and Earth.” HONORING THE WORTHY
King Wen asked T'ai Kung:”Among those I rule, who should be elevated, who should be placed in inferior positions? Who should be selected for employment, who to cast aside? What affairs should be banned and what affairs need control?”
T'ai Kung said:”Elevate the worthy and place the unworthy in inferior positions. Choose the sincere and trustworthy, eliminate the deceptive and artful. Prohibit violence and chaos, stop extravagance and ease. Accordingly, one who exercises kingship over the people recognizes the ‘six hazards’ and ‘seven harms’.” King Wen said:“I would like to know more about them.” THE SIX HAZARDS
T'ai Kung said: ”For the ‘six hazards’:
“First, if your subordinates build large palaces and mansions, pools and terraces and amble about enjoying the pleasures of scenery and female musicians, it will ‘injure’ the King’s virtue.” “Second, when the people are not engaged in agriculture and sericulture but instead give rein to their tempers and loitering about, disdaining and transgressing the laws and prohibitions, not following the instructions of the officials, it harms the King’s influence.” “Third, when officials form cliques and parties – obfuscating the worthy and wise, obstructing the ruler from feeling the pulse of the state – it ‘injures’ the King’s authority.” “Fourth, when scholars are contrary-minded and conspicuously display ‘high moral standards’ – taking such behavior to be powerful expression of their disposition – and have private relationships with other feudal lords – slighting their own ruler – it ‘injures’ the King’s awesomeness.” “Fifth, when subordinates disdain titles and positions, are contemptuous of the administrators, and are ashamed to face hardship for their ruler, it ‘injures’ the motivation of meritorious subordinates.” “Sixth, when the strong clans encroach on others – seizing what they want, insulting and ridiculing the poor and weak – it ‘injures’ the work of the common people.” THE SEVEN HARMS
“First, men without wisdom or strategic planning ability are generously rewarded and honored with rank. Therefore, the strong and courageous who regard war lightly take their chances in the battlefield. The King must be careful not to employ them as generals.”
“Second, they have reputation but lack substance. What they say and their stand is constantly changing. They conceal the good and spread the bad. They are always seeking short-cuts. The King should be careful not to make plans with them.” “Third, they make their appearance simple, wear ugly clothes, spouting no regard for office in order to seek fame, and talk about non-desire in order to gain profit. They are ‘fakes’ and the King should be careful not to bring them near.” “Fourth, they wear strange caps and belts and their clothes are very elaborate. They listen widely to the disputations of others and speak speciously about unrealistic ideas, displaying them as a sort of personal adornment. They dwell in poverty and live in tranquility, deprecating the customs of the world. They are cunning people and the King should be careful not to favor them.” “Fifth, with slander, obsequiousness and pandering, they seek office and rank. They are reckless, treating death lightly, out of their greed for salary and positions. They are not concerned with major affairs but move solely out of avarice. With lofty talk and specious discussion, they please the ruler. The King should be careful not to employ them.” “Sixth, they have buildings elaborately carved and inlaid. They promote artifice and flowery adornment, in turn interrupting agriculture. You must inhibit them.” “Seventh, they con people, practice sorcery and witchcraft, advance unorthodox ways and circulate inauspicious sayings, befuddling good people. The King must stop them.” “Now when the people do not give their best, they are not our people. If the officers are not sincere and trustworthy, they are not our officers. If the ministers do not offer their loyalty, they are not our ministers. If the officials are neither of high integrity nor love the people, they are not our officials. If the chancellor cannot enrich the state and strengthen the army, harmonize yin and yang, and ensure security for the ruler of the state with ten thousand chariots – and moreover properly control the ministers, set names and realities, make clear rewards and punishments, and give pleasure to the people – he is not our chancellor.” “Now the Way of the King is like that of a dragon’s head. He dwells in the heights and look out far. He sees deeply and listens carefully. He displays his form but conceal his nature. He is like the heights of the Heaven, which cannot be perceived. He is like the depth of an abyss, which cannot be fathomed. Thus if he should get angry but does not, evil subordinates will rise. If he should execute but does not, chaos will appear. If strategic military power is not exercised, enemy states will grow strong.” King Wen said: ”Excellent!” PROMOTING THE WORTHY
King Wen asked T'ai Kung:”How does it happen that a ruler exert himself to advance the Worthy but unable to obtain any results from such efforts and in fact, the world grows increasingly chaotic, even to the point that he is endangered or perished?”
T'ai Kung answered:”If one advances the Worthy but does not employ them, this is attaining the ‘advancing the Worthy’ on the exterior but lacking the substance of ‘advancing the Worthy’.’” King Wen asked:”Where is the error then?” T'ai Kung said:”The error lies in wanting to employ men who are popularly praised rather than obtaining true Worthies.” “How is that so?” King Wen asked. T'ai Kung replied:”If the ruler takes those that the world commonly praises as being Worthies and those that the world condemn as being worthless, then those in the larger cliques will advance and those in the smaller ones will go off. If such situation persist, groups of evil individuals will associate together to obscure the Worthy. Loyal Subordinates will die even though they are innocent. And perverse subordinates will obtain rank and position through fake reputation. In this way, as chaos continues to perpetuate in the world, the state cannot avoid danger and destruction.” King Wen asked:”How does one advance the Worthy?” T'ai Kung replied:”Your general and chancellor should divide the responsibility, each of them selecting men based on the names of the positions. In accord with the name of the position, they will assess the substance required. In selecting men, they will evaluate their abilities, making the reality of their talents match the name of the position. When the name matches the reality, you will have realized the Tao for advancing the Worthy.” REWARDS AND PUNISHMENT
King Wen asked T'ai Kung:”Rewards are the means to preserve the encouragement of the good, punishments the means to display the rectification of evil. By rewarding one man, I want to stimulate a hundred, by punishing one man, rectify a multitude. How can I do it?”
T'ai Kung replied:”In general, in employing rewards, one values credibility; in employing punishments one values certainty. When reward is certain to be meted out and punishments inevitable wherever the eyes sees and the ears hears, then even where they do not see or hear there is no one who will not be transformed in their secrecy. Since the ruler’s sincerity extends to Heaven and Earth and penetrates to the spirits, how much the more so to men?” UNITY OF TROOPS
King Wu asked T'ai Kung:”What is the correct way of using troops?”
T'ai Kung said:”In general, of all principles of using troops, nothing surpasses unity. The unified can move like one entity, can depart like one entity. The Yellow Emperor said:’Unification approaches the correct way of using troops and touches on the pinnacle of using troops.’ Its employment lies in the seizing opportunity; its manifestation lies in the disposition; its success lies with the ruler. Thus the Kings from antiquity termed weapons evil implements, and only when they had no alternatives, they employed them.” “Today the Shang Emperor knows about existence, but not about perishing. He knows pleasure but not disaster. Now existence does not lie in existence, but in thinking about perishing. Pleasure does not lie in pleasure but in contemplating disaster. Now that you have already pondered the source of such changes, why do you trouble yourself about the future flow of events?” DECEPTIONS TO GAIN THE UPPER HAND
King Wu said:”Suppose two armies encounter each other. The enemy cannot come forward, and we cannot go forward. Each side goes about establishing fortifications and defenses without daring to be the first to attack. If I want to launch a sudden attack but lack advantage, what should I do?”
T'ai Kung said:”Make an outward display of confusion while actually being well-ordered. Show an appearance of hunger while actually being well-fed. Make an outward display of lacking fighting spirit but rally and maintain the morale high. Have some troops come together, others split up; some assemble, others scatter to create an outward display of indiscipline. Make secret plans, keep you intentions secret. Raise the height of fortifications, and conceal your elite troops for ambush purposes. If the officers are silent, not making any sounds, the enemy will not know our preparations. Then we can implement ‘Feign an attack in the east and attack in the west’.” King Wu said:”If the enemy knows my true situation and has thorough knowledge of my plans, what should I do?” T'ai Kung said:”The technique for military conquest is to carefully investigate the enemy’s intentions and quickly take advantage of them, launching a sudden attack where unexpected.” |
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