5 The Dao of Heaven and the
Dao of Man
The distinction between the
Dao of Heaven and the Dao of
man is set out in striking contrast.
The former demonstrates itself
as a symbol of naturalness,
selflessness and equality in
a virtuous sense, according
to Lao Zi. It is therefore viewed
as a measurement or frame of
reference for the latter. The
respective services and differences
of the two are basically reflected
in chapters 77 and 79 (DDJ).
5.1 (Chapter
77)
Does not the Dao of Heaven resemble
the drawing of a bow?[1]
When the string is taut, press
it down.
When it is low, raise it up.
When it is excessive, reduce
it.
When it is insufficient, supplement
it.
The Dao of Heaven reduces whatever
is excessive
And supplements whatever is
insufficient. [2]
The Dao of man does the opposite.
It reduces the insufficient
And adds more to the excessive.[3]
Who is able to have a surplus
to offer to the world?
Only the one who has the Dao.[4]
The sage does not accumulate
for himself.
The more he shares with others,
the more he possesses.[5]
The more he gives to others,
the richer he becomes.[6]
The Dao of Heaven benefits all
things and causes no harm.
The Dao of the sage acts for
others but never competes with
them .[7]
Annotations:
[1] By "the drawing of
a bow" is allegorically
meant the process of drawing
a bow while aiming an arrow
at a target, which requires
some form of corresponding adjustment
described subsequently by Lao
Zi as an illustration of how
the Dao of Heaven works.
[2] Lao Zi arrives at this conclusion
from his intuitive as well as
empirical observation of natural
phenomena. In his eyes, such
phenomena as the transition
from day to night, the succession
of the four seasons, the life
and death of all beings, etc.,
appear to feature paradoxically
antithesis and identity, in
addition to equality and unity.
Viewed from an immediate perspective,
they all seem to be naturally
or spontaneously what they are
instead of being forced or dominated
by an external power. Hence
Lao Zi generalizes this situation
as the Dao of Heaven for it
corresponds to his philosophy
of "following the way of
spontaneity" and "take-no-action."
[3] This depiction intends to
show in contrast how the Dao
of man as a social law or code
of human conduct functions and
differs from the Dao of Heaven.
This can be traced back to the
historical background of the
Spring and Autumn Period (722-481
B.C.) in ancient China, when
conflicts and clashes were of
frequent occurrence, actually
stirred up by desires for more
land, power and property. Therefore,
Lao Zi reveals the Dao of man
from a critical viewpoint.
[4] In many Chinese versions
of the Dao De Jing, the rest
of the text from this line onward
is included in Chapter 81. We
rearrange it here according
to a contextual analysis and
with regard to possible misplacement
of the separable bamboo slips
on which the original texts
were inscribed in Lao Zi's day
(also see Gu Di and Zhou Ying.
Lao Zi Tong, pp. 594-604). The
"Dao" (in quotes)
refers to the Dao of Heaven
as advocated by Lao Zi.
[5] and [6] These are the virtues
of a man in harmony with the
Dao or a Daoist sage. They could
be relevantly comprehended from
the actual effects of moral
education and universal love.
[7] "The Dao of the sage"
is a contextual rendering of
the Chinese term sheng ren zhi
dao in the original text.
Commentary:
From his intuitive and empirical
observation of natural phenomena,
such as transition and change,
motion and replacement, growth
and decline, rise and fall,
and life and death of all beings
in the world, Lao Zi comes to
the conclusion that there is
such a thing as the Dao of Heaven,
which, in its function as the
law of nature, lets all things
be what they can be and become
what they can become without
imposing, dominating or taking
any action. The Dao of Heaven
is the heart of the universe
that keeps all things in balance.
Then, based on his observation
of the reality of that chaotic
competitive and harsh age in
which he lived, rent by repeated
clashes and wars between the
kingdoms, Lao Zi delineates
the Dao of man as a general
social law or code of human
conduct similar to the "law
of the jungle." He postulates
rapacity and possessiveness
as fundamental characteristics
of the Dao of man.
According to Lao Zi's thought
as a whole, the Dao of man itself,
if practiced and worshiped,
will surely excite insatiable
greed and desires for more possessions;
this will inevitably lead to
exploitation of man by man and
class discrimination, and then
to inter-personal clashes and
struggles, and eventually to
social disorder and suffering....
In a word, it is conducive to
a vicious circle. That is why
it must be condemned and abandoned.
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