Chapter 11: Examination of "What People Abandon is Called the People of Heaven" (Rén Zhī Suǒ Shě, Wèi Zhī Tiānmín)

Section 1: The Meaning of "Tiānmín" (People of Heaven)

"What people abandon (Shě) is called the People of Heaven (Tiānmín)." The type of person that the world bestows upon (or abandons) is called "Heavenly People."

The term "Tiānmín" appears frequently in pre-Qin texts.

Mencius, Wan Zhang I states:

"Heaven brought forth this people, intending that those who knew earlier should awaken those who knew later, those who perceived earlier should awaken those who perceived later. I am one of those among the People of Heaven who perceived earliest. I shall use this Way to awaken these people."

Here, Mencius quotes Yi Yin, where "People of Heaven" means the people created by Heaven—all people are the People of Heaven. However, Yi Yin distinguished himself as the "earliest perceiver among the People of Heaven," meaning he was the first among the people to awaken to the Heavenly Dao.

However, Zhuangzi’s "Tiānmín" differs in meaning from the "Tiānmín" quoted by Mencius. Zhuangzi’s "Tiānmín" specifically refers to those who are abandoned (or provided for) by the world—they exist among humans but belong directly to the Heavenly Dao, rather than being mere subjects of the secular realm.

Section 2: Distinguishing "Tiānmín" from "People" (Rénmín)

Why distinguish "Tiānmín" from "People" (Rénmín)$36 Because in Zhuangzi’s thought, the secular social order has its own structure—ruler/subject, father/son, husband/wife, superior/inferior, noble/base—the people within this structure are Rénmín, subjects belonging to the secular world. "Tiānmín," however, transcends this secular order and belongs directly to the Heavenly Dao.

Zhuangzi, Tian Di (Heaven and Earth), states:

"The ruler of the deep past governed the world without action (Wú Wéi); it was simply the virtue of Heaven."

In antiquity, those who ruled the world governed through non-action, civilizing through Heavenly Virtue. At that time, there was no secular hierarchy; everyone was "Tiānmín." But as the rites decayed in later ages, artificial hierarchies were established, and people became Rénmín—people belonging to the secular ruler.

The value of "Tiānmín" lies in their return to the ancient state—not bound by any secular ruling structure, belonging only to the Heavenly Dao. Though physically present in the world, they are not constrained by its order.

The models of "Tiānmín" in Zhuangzi, Xiaoyao You (Free and Easy Wandering), are Song Rongzi and Liezi:

"Moreover, if the whole world praised him, he would not be moved to increased effort; if the whole world condemned him, he would not be moved to discouragement. Having settled the distinction between inside and outside, and clarified the boundary between honor and disgrace, that is all."

Song Rongzi "if praised, not encouraged; if condemned, not disheartened"—this is the expression of being "abandoned by the world" (worldly judgment cannot affect him) and existing as a "Tiānmín."

However, Zhuangzi believed Song Rongzi "still had not established himself" (Yóu yǒu wèi shù yě)—still lacking something. What was lacking$37 "Having settled the distinction between inside and outside"—he still distinguished between self and world. The true "Tiānmín" must transcend the distinction between inside and outside, achieving the state of "No Self" (Wú Jǐ).

The Utmost Person (Zhì Rén), the Spirit Person (Shén Rén), and the Sage (Shèng Rén) in Xiaoyao You:

"The Utmost Person has no self; the Spirit Person has no merit; the Sage has no name."

"The Utmost Person has no self"—the Utmost Person does not claim an identity. This Utmost Person is the purest form of "Tiānmín"—one who does not even claim the title "Tiānmín" but naturally conforms to the Heavenly Dao.

Section 3: Prototypes of "Tiānmín" in Ancient Legends

In pre-Qin history and legends, which figures can be seen as prototypes of the "Tiānmín"$38

Xu You (许由).

Zhuangzi, Xiaoyao You, recounts:

"Yao offered the world to Xu You, saying: 'When the sun and moon have risen, the small flame of a torch has not yet gone out; is this not difficult for its light$39 When seasonal rains descend, there is still irrigation; is this not labor for its moisture$40 If you, Sir, stood forth and governed the world, and I still held it as a mere placeholder, I feel myself lacking. I request you take the world.' Xu You said: 'You govern the world, and the world is already governed. If I were to replace you, would I be seeking fame$41 Fame is the accessory of reality. Should I be an accessory$42 The wren nests in the deep forest, but uses only one branch; the mole drinks from the river, but is satisfied with one bellyful. Go back, my lord! I have no use for the world!'"

Xu You refused Yao’s abdication. He refused to become the "Son of Heaven" (in the secular sense) and was content to be a "Tiānmín." His status as "Tiānmín" was manifested by refusing to be bound by any secular ruling system, belonging only to the natural rhythm of the Dao.

Shan Juan (善卷).

Zhuangzi, Rang Wang (Yielding the Throne), records several who refused abdication. Shan Juan said:

"I stand within the universe. In winter, I wear furs; in summer, I wear coarse linen. In spring, I plow and sow; my body is sufficient for labor. In autumn, I harvest and gather; my body is sufficient for rest and food. I work at sunrise and rest at sunset, wandering freely between Heaven and Earth, and my mind is content. Why would I want the world! How sad that you do not know me!" He refused the throne and retreated into the deep mountains, where no one knew his whereabouts.

Shan Juan "stood within the universe," following the rhythm of Heaven and Earth (plowing in spring, harvesting in autumn, working at sunrise, resting at sunset). His lifestyle was that of a "Tiānmín"—completely merged with the operation of the Heavenly Dao. He refused the world and entered the deep mountains, "no one knew his whereabouts"—the world could no longer find him. This is a depiction of "Human Abandonment" (or self-abandonment) and "Heavenly Assistance" (the Dao sustaining him in the mountains).

Chao Fu and Wu Guang (巢父与务光).

Zhuangzi, Rang Wang, records many who refused the throne, such as Chao Fu, who washed his ears upon hearing Xu You did the same, feeling the water had been defiled, and then led his ox upstream. These figures are archetypes of "Tiānmín"—not only unwilling to be the Son of Heaven but unwilling to be associated with any matter concerning the Son of Heaven.

Section 4: The Spiritual Temperament of "Tiānmín"

Synthesizing the above analysis, the spiritual temperament of "Tiānmín" can be summarized in the following points:

First, Transcendence of the Secular. Tiānmín are not constrained by worldly fame, profit, or power; they do not judge themselves by secular standards, nor do they hold expectations based on worldly norms.

Second, Conformity to the Heavenly Dao. The lifestyle, way of thinking, and mode of existence of Tiānmín are all merged with the operation of the Heavenly Dao. They do not deliberately "conform to the Heavenly Dao"; it is natural because they have removed all artificial distortions.

Third, Self-Reliance on Nothing. Tiānmín do not depend on any support from secular society—not on the protection of power, the security of wealth, or the propagation of fame. Their sole reliance is the Heavenly Dao itself.

Fourth, Fearlessness. Because they do not rely on the secular, Tiānmín fear none of its threats—they do not fear losing power, wealth, fame, or even life itself.

Zhuangzi, Da Zong Shi, states:

"The True People of antiquity knew not the joy of living, nor the aversion to death. When they emerged, they did not rejoice; when they entered, they did not resist. They departed with a carefree sigh, and arrived with a carefree sigh. They did not forget their origin, nor seek their end. They accepted what came with joy, and forgot it when it returned. This is called not letting the mind damage the Dao, and not using human effort to assist Heaven. This is called the True Person."

"Not letting the mind damage the Dao, and not using human effort to assist Heaven" (Bù Yǐ Xīn Juān Dào, Bù Yǐ Rén Zhù Tiān)—this is the most concise encapsulation of the "Tiānmín" temperament.