Zhuangzi

reached his sixtieth year, he changed his opinions. What he had previously regarded as right, he now came to regard as wrong. But who shall say whether the right of to-day may not be as wrong as the wrong of the previous fifty-nine years? See p. 365. Things are produced around us, but no one knows the whence. They issue forth, but no one sees the portal. Men one and all value that part of knowledge which is known. They do not know how to avail themselves of the unknown in order to reach knowledge. Is not this misguided? Men value the phenomena of which the senses make them conscious, but not the phenomena of the senses themselves. Alas! alas! the impossibility of escaping from this state results in what is known as elective affinity. Adaptation to the suitable; being as one is because more adapted to that than to something to which one is not adapted. See ch. ii, where this idea is first broached.

Plain English · paraphraseWhen he reached his sixtieth year, he changed his opinions. What he had previously regarded as right, he now came to regard as wrong. But who can say whether what is right today may not be as wrong as what was wrong during the previous fifty-nine years? See p. 365. Things are produced around us, but no one knows where they come from. They appear, but no one sees the door through which they come. People value the part of knowledge that is known. They do not know how to use the unknown to gain knowledge. Is this not misguided? People value the things they become aware of through their senses, but not the senses themselves. Alas! Alas! The impossibility of escaping from this state results in what is known as elective affinity. Adapting to what is suitable; being as one is because one is more suited to that than to something else to which one is not suited. See ch. ii, where this idea is first introduced.

Confucius asked the historiographers Ta T'ao, Poh Ch'ang Ch'ien, and Hsi Wei, saying, "Duke Ling was fond of wine and given up to pleasure, and neglected the administration of his State. He spent his time in hunting, and did not cultivate the goodwill of the other feudal princes. How was it he came to be called Ling?" The name Ling means "knowing," which may be taken in two senses. "For those very reasons," replied Ta T'ao. "The Duke," said Poh Ch'ang Ch'ien, "had three wives. He was having a bath together with them when Shih Ch'in, summoned by his Highness, entered the apartment. Thereupon the Duke covered himself and the ladies. So outrageously did he behave on the one hand, and yet so respectful was he towards a virtuous man. Hence he was called Ling." "When the Duke died," said Hsi Wei, "divination showed that it would be inauspicious to bury him in the old family burying-ground, but auspicious to bury him at Sha-ch'iu. And upon digging a grave there, several fathoms deep, a stone coffin was found, which, being cleaned, yielded the following inscription: - Posterity cannot be trusted. Duke Ling will seize this for his tomb. "As a matter of fact, Duke Ling had been named Ling long before. What should these two persons know about it?"

As evidenced by the inscription, the Duke had been so named long before, in the Book of Fate. Shao Chih asked T'ai Kung Tiao, saying, "What is meant by society?" The first name signifies Small Knowledge. Of the second personage there is no record. "Society," replied T'ai Kung Tiao, "is an agreement of a certain number of families and individuals to abide by certain customs. Discordant elements unite to form a harmonious whole. Take away this unity and each has a separate individuality. "Point at any one of the many parts of a horse, and that is not a horse, although there is the horse before you. It is the combination of all which makes the horse. "Similarly, a mountain is high because of its individual particles. A river is large because of its individual drops. And he is a just man who regards all parts from the point of view of the whole. "Thus, in regard to the views of others, he holds his own opinion, but not obstinately. In regard to his own views, while conscious of their truth, he does not despise the opinions of others. "The four seasons have different characteristics, but God shows no preference for either, and therefore we have the year complete. With results which could not be otherwise achieved.

Plain English · paraphraseAs shown by the inscription, the Duke had been given that name long before, in the Book of Fate. Shao Chih asked T'ai Kung Tiao, saying, "What is meant by society?" The first name means Small Knowledge. Nothing is recorded about the second person. "Society," replied T'ai Kung Tiao, "is an agreement among a certain number of families and individuals to follow certain customs. Dissonant elements come together to form a harmonious whole. Take away this unity, and each becomes separate and individual. "Point to any one part of a horse, and that is not a horse, even though the whole horse is before you. It is the combination of all parts that makes the horse. "In the same way, a mountain is high because of its individual particles. A river is large because of its individual drops. And a just person is one who considers all parts from the perspective of the whole. "Thus, regarding the views of others, he holds his own opinion, but not stubbornly. Regarding his own views, while knowing they are true, he does not look down on the opinions of others. "The four seasons have different characteristics, but God shows no preference for any, and so the year is complete. With results that could not be achieved in any other way.

The functions of the various classes of officials differ; but the sovereign shows no partiality, and therefore the empire is governed. There are the civil and the military; but the truly great man shows no preference for either, and therefore their efficacy is complete. All things are under the operation of varying laws; but TAO shows no partiality and therefore it cannot be identified. As the given part of anything. Not being able to be identified, it consequently does nothing. And by doing nothing all things can be done. "Seasons have their beginnings and their ends. Generations change and change. Good and evil fortune alternate, bringing sorrow here, happiness there. Nunc mihi, nunc alio, benigna. He who obstinately views things from his own standpoint only, may be right in one case and wrong in another. Just as in a great jungle all kinds of shrubs are found together; or as on a mountain you see trees and stones indiscriminately mixed, - so is what we call society." "Would it not do then," asked Shao Chih, "if we were to call this TAO?"

"It would not," replied T'ai Kung Tiao. "All creation is made up of more than ten thousand things. We speak of creation as the Ten Thousand Things merely because it is a convenient term by which to express a large number. In point of outward shape the universe is vast. In point of influence the Positive and Negative principles are mighty. Yet TAO folds them all in its embrace. For convenience' sake the bond of society is called great. But how can that which is thus conditioned By having a name. be compared with TAO? There is as wide a difference between them as there is between a horse and a dog." "Whence then," enquired Shao Chih, "comes the vitality of all things between the four points of the compass, between heaven above and earth beneath?" "The Positive and Negative principles," answered T'ai Kung Tiao, "influence, act upon, and regulate each other. The four seasons alternate with, give birth to, and destroy one another. Hence, loves and hates, and courses rejected and courses adopted. Hence too, the intercourse of the sexes. "States of peril and safety alternate. Good and evil fortune give birth to one another. Slowness and speed are mutually exclusive. Collection and dispersion are correlates. The actuality of these may be noted.

There is the name and the embodiment. The essence of each can be verified. There is regular movement forward, modified by deflection into a curve. Exhaustion leads to renewal. The end introduces a new beginning. This is the law of material existences. The force of language, the reach of knowledge, cannot pass beyond the bounds of such material existences. The disciple of TAO refrains from prying into the states after or before. Human speculation stops short of this." "Chi Chên," said Shao Chih, "taught Chance; Chieh Tzŭ taught Predestination. "Two Sages." Comm. In the speculations of these two schools, on which side did right lie?" "The cock crows," replied T'ai Kung Tiao, "and the dog barks. So much we know. But the wisest of us could not say why one crows and the other barks, nor guess why they crow or bark at all. "Let me explain. The infinitely small is inappreciable; the infinitely great is immeasurable. Chance and Predestination must refer to the conditioned. Consequently, both are wrong. "Predestination involves a real existence. Of a God.

Plain English · paraphraseThere is the name and the form. The nature of each can be confirmed. There is a steady forward movement, sometimes bending into a curve. Weariness brings renewal. An end brings a new beginning. This is the law of material existence. The power of language, the scope of knowledge, cannot go beyond material existence. The follower of the Tao does not try to understand what comes before or after. Human thought cannot reach there. "Chi Chên," said Shao Chih, "taught Chance. Chieh Tzŭ taught Predestination." "Two Sages." _Commentary._ "In these two views, which is correct?" "The rooster crows," replied T'ai Kung Tiao, "and the dog barks. We know that much. But even the wisest among us cannot say why one crows and the other barks, nor guess why they do so at all. "Let me explain. The infinitely small is beyond perception; the infinitely large is beyond measurement. Chance and Predestination both refer to the conditioned. Therefore, both are wrong. "Predestination implies a real existence. The existence of a God.

Chance implies an absolute absence of any principle. To have a name and the embodiment thereof, - this is to have a material existence. To have no name and no embodiment, - of this one can speak and think; but the more one speaks the farther off one gets. "The unborn creature cannot be kept from life. So powerful is its "will to live." The dead cannot be tracked. From birth to death is but a span; yet the secret cannot be known. Chance and Predestination are but à priori solutions. "When I seek for a beginning, I find only time infinite. When I look forward to an end, I see only time infinite. Infinity of time past and to come implies no beginning and is in accordance with the laws of material existences. Predestination and Chance give us a beginning, but one which is compatible only with the existence of matter. And not with the time before matter was. "TAO cannot be existent. If it were existent, it could not be non-existent. The very name of TAO is only adopted for convenience' sake. Predestination and Chance are limited to material existences. How can they bear upon the infinite?

Plain English · paraphraseChance means there is no principle at all. To have a name and a form is to have a material existence. To have no name and no form, one can speak and think about it; but the more one speaks, the farther away one gets. "The unborn creature cannot be kept from life. So powerful is its 'will to live.' The dead cannot be tracked. From birth to death is only a short time; yet the secret cannot be known. Chance and Predestination are only _à priori_ solutions. "When I look for a beginning, I find only endless time. When I look for an end, I see only endless time. Endless time past and future means there is no beginning, and this fits with the laws of material existence. Predestination and Chance give us a beginning, but one that fits only with the existence of matter. Not with the time before matter existed. "TAO cannot be existent. If it were existent, it could not be non-existent. The name TAO is used only for convenience. Predestination and Chance are limited to material existence. How can they apply to the infinite?"

"Were language adequate, it would take but a day to fully set forth TAO. Not being adequate, it takes that time to explain material existences. TAO is something beyond material existences. It cannot be conveyed either by words or by silence. In that state which is neither speech nor silence, its transcendental nature may be apprehended." "With this essay in China," says Lin Hsi Chung, "what need to fetch Buddhist books from the West?"

Plain English · paraphrase"If language were enough, it would take only a day to fully explain the TAO. Since it is not enough, it takes that time to explain material things. The TAO is beyond material things. It cannot be conveyed by words or by silence. In that state which is neither speech nor silence, its transcendental nature may be understood." "With this essay in China," says Lin Hsi Chung, "why bring Buddhist books from the West?"

CONTINGENCIES. Argument: - The external uncertain - The internal alone without harm - Life and death are external - The soul only is under man's control - Folly of worldliness - Illustrations. Contingencies are uncertain. Hence the decapitation of Lung Fêng, the disembowelment of Pi Kan, the enthusiasm of Chi Tzŭ, the death of Wu Lai, the flights of Chieh and Chou. See pp. 40, 72. Wu Lai was an intriguing official who held office under the tyrant Chou Hsin. No sovereign but would have loyal ministers; yet loyalty does not necessarily inspire confidence. Hence Wu Yüan found a grave in the river; See p. 221. and Ch'ang Hung perished in Shu, his blood, after being preserved three years, turning into green jade. No parent but would have filial sons; yet filial piety does not necessarily inspire love. Hence Hsiao Chi sorrowed, and Tsêng Shên grieved. The first, prince of the House of Yin, was turned out of doors by his stepmother. The second, one of the disciples of Confucius and a rare pattern of filial piety, grieved because his mother was too old to hit him hard enough. See p. 100.

Wood rubbed with wood produces fire. Metal exposed to fire will liquefy. If the Positive and Negative principles operate inharmoniously, heaven and earth are greatly disturbed. Thunder crashes, and with rain comes lightning, scorching up the tall locust-trees. One fears lest sky and land should collapse and leave no escape. Unable to lie perdu, the heart feels as though suspended between heaven and earth. So in the struggle between peace and unrest, the friction between good and evil, much fire is evolved which consumes the inner harmony of man. But the mind is unable to resist fire. It is destroyed, and with it TAO comes to an end. Chuang Tzŭ's family being poor, he went to borrow some corn from the prince of Chien-ho. "Yes," said the prince. "I am just about collecting the revenue of my fief, and will then lend you three hundred ounces of silver. Will that do?" At this Chuang Tzŭ flushed with anger and said, "Yesterday, as I was coming along, I heard a voice calling me. I looked round, and in the cart-rut I saw a stickleback. "'And what do you want, stickleback?' said I. "'I am a denizen of the eastern ocean,' replied the stickleback. 'Pray, Sir, a pint of water to save my life.'

Plain English · paraphraseRubbing wood with wood creates fire. Metal placed in fire melts. When the Positive and Negative principles act out of harmony, heaven and earth are greatly disturbed. Thunder roars, and with the rain comes lightning, burning up the tall locust trees. One fears that sky and land might collapse, leaving no escape. Unable to hide, the heart feels as if hanging between heaven and earth. So in the struggle between peace and unrest, in the friction between good and evil, much fire is produced, which burns away the inner harmony of man. But the mind cannot resist fire. It is destroyed, and with it, the TAO ends. Chuang Tzŭ's family was poor, so he went to borrow some grain from the prince of Chien-ho. "Yes," said the prince. "I am just collecting the revenue from my fief, and then I will lend you three hundred ounces of silver. Will that be enough?" At this, Chuang Tzŭ became angry and said, "Yesterday, as I was walking along, I heard a voice calling me. I turned around and saw a stickleback in the cart rut. 'What do you want, stickleback?' I asked. 'I am a creature of the eastern ocean,' the stickleback replied. 'Sir, please give me a pint of water to save my life.'"

"'Yes,' said I. 'I am just going south to visit the princes of Wu and Yüeh. I will bring you some from the west river. Will that do?' "At this the stickleback flushed with anger and said, 'I am out of my element. I have nowhere to go. A pint of water would save me. But to talk to me like this, - you might as well put me in a dried-fish shop at once.'" The above episode is condemned by Lin Hsi Chung on the score of style. Jên Kung Tzŭ A young noble of the Jen State. Comm. got a huge hook on a big line, which he baited with fifty oxen. He squatted down at Kuei-chi, and cast into the eastern ocean. Every day he fished, but for a whole year he caught nothing. Then came a great fish which swallowed the bait, and dragging the huge hook dived down below. This way and that way it plunged about, erecting the dorsal fin. The white waves rolled mountain high. The great deep was shaken up. The noise was like that of so many devils, terrifying people for many miles around.

But when Jên Kung Tzŭ had secured his fish, he cut it up and salted it. And from Chih-ho eastwards, and from Ts'ang-wu northwards, there was none but ate his fill of that fish. Even among succeeding generations, gobemouches of the day recounted the marvellous tale. To take a rod and line, and go to a pool, and catch small fry is a very different thing from catching big fish. And by means of a little show of ability to secure some small billet is a very different thing from really pushing one's way to the front. So that those who do not imitate the example of Jên Kung Tzŭ will be very far from becoming leaders in their generation. Also spurious. When some Confucianists were opening a grave in accordance with their Canons of Poetry and Rites, the master shouted out, "Day is breaking. How are you getting on with the work?" "Not got off the burial-clothes yet," answered an apprentice. "There is a pearl in the mouth." Now the Canon of Poetry says - The greenest corn Grows over graves. In life, no charity; In death, no pearl.

So seizing the corpse's brow with one hand, and forcing down its chin with the other, these Confucianists proceed to tap its cheeks with a metal hammer, in order to make the jaws open gently and not injure the pearl! The above, pronounced by Lin Hsi Chung to be spurious, is aimed at the Confucianists, who are ready to commit any outrage on natural feeling so long as there is no violation of the details of their own artificial system. A disciple of Lao Lai Tzŭ A sage of the Ch'u State. while out gathering fuel, chanced to meet Confucius. On his return, he said, "There is a man over there with a long body and short legs, round shoulders and drooping ears. He looks as though he were sorrowing over mankind. I know not who he can be." "It is Confucius!" cried Lao Lai Tzŭ. "Bid him come hither." When Confucius arrived, Lao Lai Tzŭ addressed him as follows: - "Ch'iu! Get rid of your dogmatism and your specious knowledge, and you will be really a superior man." Confucius bowed and was about to retire, when suddenly his countenance changed and he enquired, "Shall I then be able to enter upon TAO?"

"The wounds of one generation being too much," answered Lao Lai Tzŭ, "you would take to yourself the sorrows of all time. Are you not weary? Is your strength equal to the task? "To employ goodness as a passport to influence through the gratification of others, is an everlasting shame. Yet this is the common way of all, to lure people by fame, to bind them by ties of gratification. "Better than extolling Yao and cursing Chieh is oblivion of both, keeping one's praises to oneself. These things react injuriously on self; the agitation of movement results in deflection. "The true Sage is a passive agent. If he succeeds, he simply feels that he was provided by no effort of his own with the energy necessary to success." Prince Yüan of Sung dreamed one night that a man with dishevelled hair peeped through a side door and said, "I have come from the waters of Tsai-lu. I am a marine messenger attached to the staff of the River God. A fisherman, named Yü Ch'ieh, has caught me." When the prince awaked, he referred his dream to the soothsayers, who said, "This is a divine tortoise." "Is there any fisherman," asked the prince, "whose name is Yü Ch'ieh?"

Plain English · paraphrase"The wounds of one generation are too much," answered Lao Lai Tzu, "so you would take on the sorrows of all time. Are you not tired? Is your strength equal to the task? To use goodness as a way to influence others by making them pleased is an everlasting shame. Yet this is the common way of all, to attract people with fame, to bind them with ties of pleasure. Better than praising Yao and cursing Chieh is to forget both, keeping your praises to yourself. These things harm yourself; the agitation of action leads to being off course. The true Sage acts passively. If he succeeds, he feels it was not through his own effort but that he was given the energy needed for success." Prince Yuan of Sung dreamed one night that a man with messy hair peeked through a side door and said, "I have come from the waters of Tsai-lu. I am a sea messenger attached to the River God's staff. A fisherman named Yu Chieh has caught me." When the prince awoke, he told his dream to the diviners, who said, "This is a divine tortoise." "Is there any fisherman," asked the prince, "whose name is Yu Chieh?"

Being told there was, the prince gave orders for his appearance at court; and the next day Yü Ch'ieh had an audience. "Fisherman," said the prince, "what have you caught?" "I have netted a white tortoise," replied the fisherman, "five feet in semi-circumference." "Bring your tortoise," said the prince. But when it came, the prince could not make up his mind whether to kill it or keep it alive. Thus in doubt, he had recourse to divination, and received the following response: - Slay the tortoise for purposes of divination and good fortune will result. So the tortoise was despatched. After which, out of seventy-two omens taken, not a single one proved false. "A divine tortoise," said Confucius, "can appear to prince Yüan in a dream, yet it cannot escape the net of Yü Ch'ieh. Its wisdom can yield seventy-two faultless omens, yet it cannot escape the misery of being cut to pieces. Truly wisdom has its limits; spirituality, that which it cannot reach.

"In spite of the highest wisdom, there are countless snares to be avoided; If a fish has not to fear nets, there are always pelicans. Get rid of small wisdom, and great wisdom will shine upon you. Put away goodness and you will be naturally good. A child does not learn to speak because taught by professors of the art, but because it lives among people who can themselves speak." Hui Tzŭ said to Chuang Tzŭ, "Your theme, Sir, is the useless." "You must understand the useless," replied Chuang Tzŭ, "before you can discuss the useful. "For instance, the earth is of huge proportions, yet man uses of it only as much as is covered by the sole of his foot. By and by, he turns up his toes and goes beneath it to the Yellow Spring. Has he any further use for it?" "He has none," replied Hui Tzŭ. "And in like manner," replied Chuang Tzŭ, "may be demonstrated the use of the useless. "Could a man transcend the limits of the human," said Chuang Tzŭ, "would he not do so? Unable to do so, how should he succeed?

Plain English · paraphraseEven with the highest wisdom, there are many dangers to avoid. If a fish doesn't have to fear nets, there are always pelicans. Give up small wisdom, and great wisdom will shine on you. Let go of goodness, and you will be naturally good. A child does not learn to speak because it is taught by professors, but because it lives among people who can speak. Hui Tzŭ said to Chuang Tzŭ, "Your theme, sir, is the useless." "You must understand the useless," replied Chuang Tzŭ, "before you can discuss the useful. For example, the earth is huge, yet man uses only as much as is covered by the sole of his foot. Later, he turns up his toes and goes beneath it to the Yellow Spring. Does he have any further use for it?" "He has none," replied Hui Tzŭ. "And in the same way," replied Chuang Tzŭ, "the use of the useless can be shown. Could a man transcend the limits of the human, would he not do so? Unable to do so, how should he succeed?"

"The determination to retire, to renounce the world, - such alas! is not the fruit of perfect wisdom or immaculate virtue. From cataclysms ahead, these do not turn back; nor do they heed the approach of devouring flame. Although there are class distinctions of high and low, these are but for a time, and under the changed conditions of a new sphere are unknown. In the transcendental state. "Wherefore it has been said, 'The perfect man leaves no trace behind.' "For instance, to glorify the past and to condemn the present has always been the way of the scholar. Laudator temporis acti. Yet if Hsi Wei Shih and individuals of that class Sc. patriarchs. were caused to re-appear in the present day, which of them but would accommodate himself to the age? "Only the perfect man can transcend the limits of the human and yet not withdraw from the world, live in accord with mankind and yet suffer no injury himself. Of the world's teachings he learns nothing. He has that within which makes him independent of others.

"If the eye is unobstructed, the result is sight. If the ear is unobstructed the result is hearing. If the nose is unobstructed, the result is sense of smell. If the mouth is unobstructed, the result is sense of taste. If the mind is unobstructed, the result is wisdom. If wisdom is unobstructed, the result is TÊ. "TAO may not be obstructed. To obstruct is to strangle. This affects the base, and all evils spring into life. "All sentient beings depend upon breath. If this does not reach them in sufficient quantity, it is not the fault of God. God supplies it day and night without cease, but man stops the passage. "Man has for himself a spacious domain. His mind may roam to heaven. If there is no room in the house, the wife and her mother-in-law run against one another. If the mind cannot roam to heaven, the faculties will be in a state of antagonism. Those who would benefit mankind from deep forests or lofty mountains are simply unequal to the strain upon their higher natures. It is for that reason they become hermits. "Ill-regulated virtue ends in reputation. Ill-regulated reputation ends in notoriety. Scheming leads to confusion. Knowledge begets contentions. Obstinacy produces stupidity. Organised government is for the general good of all.

"Spring rains come in due season, and plants and shrubs burst up from the earth. Weeding and tending do not begin until such plants and shrubs have reached more than half their growth, and without being conscious of the fact. "Repose gives health to the sick. Rubbing the eyelids removes the wrinkles of old age. Quiet will dispel anxieties. These remedies however are the resource only of those who need them. Others who are free from such ills pay no attention thereto. "That which the true Sage marvels at in the empire, claims not the attention of the Divine man. That which the truly virtuous man marvels at in his own sphere, claims not the attention of the true Sage. That which the superior man marvels at in his State, claims not the attention of the truly virtuous man. How the mean man adapts himself to his age, claims not the attention of the superior man. "The keeper of the Yen gate, Of the capital of the Sung State. having maltreated himself severely in consequence of the death of his parents, received a high official post. In reward for his filial piety. His relatives thereupon maltreated themselves, and some half of them died. In the vain endeavour to secure like rewards.

Plain English · paraphraseSpring rains come at the right time, and plants and shrubs sprout from the earth. Weeding and tending do not begin until these plants and shrubs have grown more than half their size, and this happens without anyone being aware of it. Rest helps the sick recover. Rubbing the eyelids removes wrinkles of old age. Peace of mind removes worries. But these are only for those who need them. People who are not sick or worried ignore them. What the true Sage is surprised by in the empire does not interest the Divine man. What the truly virtuous man is surprised by in his own life does not interest the true Sage. What the superior man is surprised by in his state does not interest the truly virtuous man. How the common man fits into his time does not interest the superior man. The gatekeeper of the Yen gate, at the capital of the Sung state, treated himself very harshly after his parents died, and he was given a high official position as a reward for his filial piety. His relatives then treated themselves the same way, and about half of them died, trying in vain to get the same reward.

"Yao offered the empire to Hsü Yu, but Hsü Yu fled. T'ang offered it to Wu Kuang, but Wu Kuang declined with anger. See pp. 6, 72. "When Chi T'o heard of Hsü Yu's flight, he took all his disciples with him and jumped into the river K'uan; As a tribute to his eminent virtue. upon which the various feudal princes mourned for three years, They did not resign their fiefs at his example. and Shên T'u Ti had the river filled up. Fearing similar ill-advised acts. For names, see pp. 6, 72. "The raison d'être of a fish-trap is the fish. When the fish is caught, the trap may be ignored. The raison d'être of a rabbit-snare is the rabbit. When the rabbit is caught the snare may be ignored. The raison d'être of language is an idea to be expressed. When the idea is expressed, the language may be ignored. But where shall I find a man to ignore language, with whom I may be able to converse?"

Plain English · paraphraseYao offered the empire to Hsü Yu, but Hsü Yu ran away. T'ang offered it to Wu Kuang, but Wu Kuang refused angrily. See pp. 6, 72. When Chi T'o heard that Hsü Yu had fled, he took all his disciples and jumped into the river K'uan as a tribute to his great virtue. The various feudal lords mourned for three years, but they did not give up their fiefs because of his example. Shên T'u Ti filled up the river, fearing more such foolish actions. For names, see pp. 6, 72. The purpose of a fish trap is the fish. When the fish is caught, the trap can be forgotten. The purpose of a rabbit snare is the rabbit. When the rabbit is caught, the snare can be forgotten. The purpose of language is to express an idea. When the idea is expressed, the language can be forgotten. But where can I find a person who can forget language, with whom I can speak?

LANGUAGE. Argument: - Speech, natural and artificial - Natural speech in harmony with the divine - Destiny - The ultimate cause - Purification of the soul - Illustrations. Of language put into other people's mouths, nine tenths will succeed. Of language based upon weighty authority, seven tenths. But language which flows constantly over, as from a full goblet, is in accord with God. The natural overflowings of the heart. When language is put into other people's mouths, outside support is sought. Just as a father does not negotiate his son's marriage; for any praise he could bestow would not have the same value as praise by an outsider. Thus, the fault is not mine, but that of others. Who will not believe the original speaker. To that which agrees with our own opinions we assent; from that which does not we dissent. We regard that which agrees with our own opinion as right. We regard that which differs from our opinion as wrong. Language based on weighty authority is used to bar further argument. The authorities are our superiors, our elders in years. But if they lack the requisite knowledge and experience, being our superiors only in the sense of age, then they are not our superiors. And if men are not the superiors of their fellows, no one troubles about them. And those about whom no one troubles are merely stale.

Language which flows constantly over, as from a full goblet, is in accord with God. Embracing both positive and negative in ONE. Because it spreads out on all sides, it endures for all time. Without language, contraries are identical. The identity is not identical with its expression: the expression is not identical with its identity. Therefore it has been said, Language not expressed in language is not language. Constantly spoken, it is as though not spoken. Constantly unspoken, it is not as though not spoken. From the subjective point of view, there are possibilities and impossibilities, there are suitabilities and unsuitabilities. This results from the natural affinity of things for what they are and their natural antagonism to what they are not. For all things have their own particular constitutions and potentialities. Nothing can exist without these. See p. 19. But for language that constantly flows over, as from a full goblet, and is in accord with God, how should the permanent be attained? All things spring from germs. Under many diverse forms these things are ever being reproduced. Round and round, like a wheel, no part of which is more the starting-point than any other. This is called the equilibrium of God. And he who holds the scales is God.

Plain English · paraphraseLanguage that flows constantly, like from a full goblet, is in harmony with God. It embraces both the positive and the negative in one. Because it spreads out in all directions, it lasts forever. Without language, opposites are the same. The sameness is not the same as its expression; the expression is not the same as its sameness. Therefore it has been said, Language not expressed in language is not language. When constantly spoken, it is as if it is not spoken. When constantly unspoken, it is not as if it is not spoken. From a personal point of view, there are possibilities and impossibilities, there are what fits and what does not fit. This comes from the natural attraction of things to what they are and their natural resistance to what they are not. For all things have their own specific structures and potentials. Nothing can exist without these. See p. 19. But for language that constantly flows, like from a full goblet, and is in harmony with God, how can the lasting be achieved? All things come from seeds. In many different forms, these things are always being reborn. Around and around, like a wheel, no part of which is more of a starting point than any other. This is called the balance of God. And the one who holds the scales is God.

Alluding to the Identity-philosophy, which means, in the words of Emerson, "that nature iterates her means perpetually on successive planes.... The whole art of the plant is still to repeat leaf on leaf without end." Chuang Tzŭ said to Hui Tzŭ, "When Confucius reached his sixtieth year he changed his opinions. What he had previously regarded as right, he ultimately came to regard as wrong. But who shall say whether the right of to-day may not be as wrong as the wrong of the previous fifty-nine years?" See p. 345. "He was a persevering worker," replied Hui Tzŭ, "and his wisdom increased day by day." His conversion was no spasmodic act. "Confucius," replied Chuang Tzŭ, "discarded both perseverance and wisdom, but did not attempt to formulate the doctrine in words. He said, 'Man has received his talents from God, together with a soul to give them life. He should speak in accordance with established laws. His words should be in harmony with fixed order. Personal advantage and duty to one's neighbour lie open before us. Likes and dislikes, rights and wrongs, are but as men choose to call them. But to bring submission into men's hearts, so that they shall not be stiff-necked, and thus fix firmly the foundations of the empire, - to that, alas! I have not attained.'"

"From the above," says Lin Hsi Chung, "we may see that Hui Tzŭ, though skilled in winning debates was unskilled in winning hearts." Tsêng Tzŭ held office twice. His emotions varied in each case. See pp. 100, 352. "As long as my parents were alive," said he, "I was happy on a small salary. When I had a large salary, but my parents were no more, I was sad." A disciple said to Confucius, "Can we call Tsêng Tzŭ a man without cares to trouble him?" Money being no object to him. "He had cares to trouble him," replied Confucius. "Can a man who has no cares to trouble him feel grief? His small salary and his large salary were to him like a heron or a mosquito flying past." Yen Ch'êng Tzŭ Yu said to Tung Kuo Tzŭ Chi, See p. 324. "One year after receiving your instructions I became naturally simple. After two years, I could adapt myself as required. After three years, I understood. After four years, my intelligence developed. After five years, it was complete. After six years, the spirit entered into me. After seven, I knew God. After eight, life and death existed for me no more. After nine, perfection.

"Life has its distinctions; but in death we are all made equal. That death should have an origin, but that life should have no origin, - can this be so? What determines its presence in one place, its absence in another? "Heaven has its fixed order. Visible to all. Earth has yielded up its secrets to man. But where to seek whence am I? "Not knowing the hereafter, how can we deny the operation of Destiny? Not knowing what preceded birth, how can we assert the operation of Destiny? When things turn out as they ought, who shall say that the agency is not supernatural? When things turn out otherwise, who shall say that it is?" The various Penumbræ said to the Umbra, "Before you were looking down, now you are looking up. Before you had your hair tied up, now it is all loosed. Before you were sitting, now you have got up. Before you were moving, now you are stopping still. How is this?" "Gentlemen," replied the Umbra, "the question is hardly worth asking. Ultimate causes being unknowable.

I do these things, but I do not know why. I am like the scaly back of the cicada, the shell of the locust, - apparently independent, but not really so. By firelight or in daylight I am seen: in darkness or by night I am gone. And if I am dependent on these, how much more are they dependent on something else? When they come, I come with them. When they go, I go with them. When they live, I live with them. But who it is that gives the life, how shall we seek to know?" Repeated, with variations, from ch. ii. Yang Tzŭ Chü See p. 100. went southwards to P'ei, and when Lao Tzŭ was travelling westwards to Ch'in, hastened to receive him outside the city. Arriving at the bridge, he met Lao Tzŭ; and the latter standing in the middle of the road, looked up to heaven and said with a sigh, "At first, I thought you could be taught. I think so no more."

Yang Tzŭ Chü made no reply, but when they reached the inn, handed Lao Tzŭ water for washing and rinsing, and a towel and comb. He then removed his own boots outside the door, and crawling on his knees into the Master's presence, said, "I have been wishing to ask for instruction, Sir, but as you were travelling and not at leisure, I did not venture. You are now, Sir, at leisure. May I enquire the reason of what you said?" "You have an overbearing look," said Lao Tzŭ. "Who would live with such a man? He who is truly pure behaves as though he were sullied. He who has virtue in abundance behaves as though it were not enough." These last two sentences occur in the Tao-Tê-Ching, ch. xli, and also in the works of Lieh Tzŭ as part of that author's own text. See The Remains of Lao Tzŭ, p. 29. Yang Tzŭ Chü changed countenance at this, and replied, "I hear and obey."

Now when Yang Tzü Chü first went to the inn, the visitors there had come out to receive him. Mine host had arranged his mat, while the landlady held towel and comb. The visitors had given him up the best seats, and those who were cooking had left the stove free for him. But when he went back, After his interview with Lao Tzŭ. the other visitors struggled to get the best seats for themselves. So changed was he in spirit. Lin Hsi Chung considers that this chapter should immediately precede what is now ch. xxxii, from which it has been separated by the interpolation of the four following chapters, all admittedly spurious.

Plain English · paraphraseWhen Yang Tzü Chü first arrived at the inn, the guests there came out to greet him. The innkeeper laid out his mat, while the landlady held a towel and comb ready. The guests gave him the best seats, and those who were cooking left the stove free for him. But when he returned, after his meeting with Lao Tzŭ, the other guests struggled to take the best seats for themselves. His spirit had changed so much. Lin Hsi Chung thinks this chapter should come right before what is now chapter thirty-two, which it has been separated from by the insertion of the next four chapters, all clearly fake.

ON DECLINING POWER. [Spurious.] Yao offered to resign the empire to Hsü Yu, but the latter declined. He then offered it to Tzŭ Chou Chih Fu, who said, "There is no objection to making me emperor. But just now I am suffering from a troublesome disease, and am engaged in trying to cure it. I have no leisure to look after the empire." Now the empire is of paramount importance. Yet here was a man who would not allow it to injure his chance of life. How much less then would he let other things do so? Yet it is only he who would do nothing in the way of government who is fit to be trusted with the empire. Those personages who have not been previously mentioned may be taken to be allegorical. Shun offered to resign the empire to Tzŭ Chou Chih Poh. The latter said, "Just now I am suffering from a troublesome disease, and am engaged in trying to cure it. I have no leisure to look after the empire." Now the empire is a great trust; but not to sacrifice one's life for it is precisely where the man of TAO differs from the man of the world.

Shun offered to resign the empire to Shan Chüan. Shan Chüan said, "I am a unit in the sum of the universe. In winter I wear fur clothes. In summer I wear grass-cloth. In spring I plough and sow, toiling with my body. In autumn I gather in the harvest, and devote myself to rest and enjoyment. At dawn I go to work; at sunset I leave off. Contented with my lot I pass through life with a light heart. Why then should I trouble myself with the empire? Ah, Sir, you do not know me." So he declined, and subsequently hid himself among the mountains, nobody knew where. Shun offered the empire to a friend, a labourer of Shih Hu. "Sire," said the latter, "you exert yourself too much. The chief thing is to husband one's strength;" - meaning that in point of real virtue Shun had not attained. Then, husband and wife, bearing away their household gods and taking their children with them, went off to the sea and never came back.

Plain English · paraphraseShun offered to give the empire to Shan Chüan. Shan Chüan said, "I am one part of the whole universe. In winter I wear fur. In summer I wear cloth made from grass. In spring I plow and plant, working with my body. In autumn I gather the harvest and rest and enjoy life. At dawn I go to work. At sunset I stop. I am content with my life and go through it with a light heart. Why should I trouble myself with the empire? Ah, Sir, you do not know me." So he refused and later hid in the mountains, no one knowing where. Shun offered the empire to a friend, a worker from Shih Hu. "Sir," said the worker, "you work too hard. The most important thing is to take care of your strength." He meant that Shun had not yet reached true virtue. Then, with his wife, he took their household gods and children and went to the sea, never returning.

When T'ai Wang Shan Fu was occupying Pin, he was attacked by savages. He offered them skins and silk, but they declined these. He offered them dogs and horses, but they declined these also. He then offered them pearls and jade, but these too they declined. What they wanted was the territory. "To live with a man's elder brother," said T'ai Wang Shan Fu, Addressing his own people. "and slay his younger brother; to live with a man's father and slay his son, - this I could not bear to do. Make shift to remain here. To be my subjects or the subjects of these savages, where is the difference? Besides I have heard say that we ought not to let that which is intended to nourish life become injurious to life." Alluding to the "territory." Thereupon he took his staff and went off. His people all followed him, and they founded a new State at the foot of Mount Ch'i. Now T'ai Wang Shan Fu undoubtedly had a proper respect for life. And those who have a proper respect for life, if rich and powerful, do not let that which should nourish injure the body. If poor and lowly, they do not allow gain to involve them in physical wear and tear.

But the men of the present generation who occupy positions of power and influence, are all afraid of losing what they have got. Directly they see a chance of gain, away goes all care for their bodies. Is not that a cause for confusion? In three successive cases the people of Yüeh had put their prince to death. Accordingly, Shou, the son of the last prince, was much alarmed, and fled to Tan Hsüeh, leaving the State of Yüeh without a ruler. Shou was at first nowhere to be found, but at length he was traced to Tan Hsüeh. He was, however, unwilling to come forth, so they smoked him out with moxa. They had a royal carriage ready for him; and as Shou seized the cord to mount the chariot, he looked up to heaven and cried, "Oh! ruling, ruling, could I not have been spared this?" It was not that Shou objected to be a prince. He objected to the dangers associated with such positions. Such a one was incapable of sacrificing life to the State, and for that very reason the people of Yüeh wanted to get him.

Plain English · paraphraseBut the men of the present generation who hold positions of power and influence are all afraid of losing what they have. As soon as they see a chance to gain something, they forget all care for their own safety. Is that not a cause for confusion? In three separate cases, the people of Yüeh had killed their prince. Because of this, Shou, the son of the last prince, was very frightened and fled to Tan Hsüeh, leaving the state of Yüeh without a ruler. At first, Shou could not be found, but eventually he was tracked to Tan Hsüeh. However, he was unwilling to come out, so they smoked him out with moxa. They had a royal carriage ready for him. As Shou grabbed the rope to climb into the chariot, he looked up to heaven and cried, "Oh! Ruling, ruling, could I not have been spared this?" It was not that Shou objected to being a prince. He objected to the dangers that came with such a position. A person like this was not capable of sacrificing his life for the state, and for that very reason, the people of Yüeh wanted to get him.

The States of Han and Wei were struggling to annex each other's territory when Tzŭ Hua Tzŭ went to see prince Chao Hsi. Finding the latter very downcast, Tzŭ Hua Tzŭ said, "Now suppose the representatives of the various States were to sign an agreement before your Highness, to the effect that although cutting off the left hand would involve loss of the right, while cutting off the right would involve loss of the left, nevertheless that whosoever would cut off either should be emperor over all, - would your Highness cut?" "I would not," replied the prince. "Very good," said Tzŭ Hua Tzŭ. "It is clear therefore that one's two arms are worth more than the empire. And one's body is worth more than one's arms, while the State of Han is infinitely less important than the empire. Further, what you are struggling over is of infinitely less importance than the State of Han. Yet your Highness is wearing out body and soul alike in fear and anxiety lest you should not get it." "Good indeed!" cried the prince. "Many have counselled me, but I have never heard the like of this." From which we may infer that Tzŭ Hua Tzŭ knew the difference between what was of importance and what was not.

Plain English · paraphraseThe states of Han and Wei were trying to take each other's land when Tzŭ Hua Tzŭ went to see Prince Chao Hsi. He found the prince very sad. Tzŭ Hua Tzŭ said, "Suppose the representatives of the different states made an agreement before your Highness. The agreement would say that cutting off the left hand would mean losing the right, and cutting off the right would mean losing the left. But whoever did cut off either hand would become emperor over all. Would your Highness do it?" "No," the prince replied. "Good," said Tzŭ Hua Tzŭ. "Then it is clear that your two arms are worth more than the empire. And your whole body is worth more than your arms. The state of Han is infinitely less important than the empire. What you are fighting over is infinitely less important than Han. Yet your Highness is wearing out your body and mind in fear and worry that you might not get it." "That is very good!" the prince cried. "Many have given me advice, but I have never heard anything like this." From this we may infer that Tzŭ Hua Tzŭ knew the difference between what was important and what was not.

The prince of Lu, hearing that Yen Ho had attained to TAO, despatched messengers with presents to open communications. Yen Ho lived in a hovel. He wore clothes of coarse grass, and occupied himself in tending oxen. When the messengers arrived, Yen Ho went out to meet them; whereupon they enquired, "Is this where Yen Ho lives?" "This is Yen Ho's house," replied the latter. The messengers then produced the presents; but Yen Ho said, "I fear you have made a mistake. And as you might get into trouble, it would be as well to go back and make sure." This the messengers accordingly did. When however they returned, there was no trace to be found of Yen Ho. Thus it is that men like Yen Ho hate wealth and power. Wherefore it has been said that the best part of TAO is for self-culture, the surplus for governing a State, and the dregs for governing the empire. From which we may infer that the great deeds of kings and princes are but the leavings of the Sage. For preserving the body and nourishing vitality, they are of no avail. Yet the superior men of to-day endanger their bodies and throw away their lives in their greed for the things of this world. Is not this pitiable?

Plain English · paraphraseThe prince of Lu heard that Yen Ho had reached the TAO. He sent messengers with gifts to make contact. Yen Ho lived in a poor house. He wore rough grass clothes and spent his time taking care of oxen. When the messengers arrived, Yen Ho went out to meet them. They asked, "Is this where Yen Ho lives?" "This is Yen Ho's house," he replied. The messengers then brought out the gifts. But Yen Ho said, "I think you have made a mistake. You might get into trouble. It would be better if you go back and check." The messengers did as he said. But when they returned, there was no sign of Yen Ho. This is why people like Yen Ho hate wealth and power. It has been said that the best part of TAO is for self-culture, the extra part for governing a state, and the least part for governing the empire. From this we can see that the great deeds of kings and princes are only the leftovers of the Sage. For preserving the body and nourishing vitality, they are of no use. Yet the superior men of today risk their bodies and throw away their lives in their greed for worldly things. Is this not pitiable?

The true Sage in all his actions considers the why and the wherefore. But there are those now-a-days who use the pearl of the prince of Sui to shoot a bird a thousand yards off. A wonderfully brilliant gem, of a "ten chariot" illuminating power. And the world of course laughs at them. Why? Because they sacrifice the greater to get the less. But surely life is of more importance even than the prince's pearl! Lieh Tzŭ was poor. His face wore a hungry look. A visitor one day mentioned this to Tzŭ Yang Prime Minister. of Chêng, saying, "Lieh Tzŭ is a scholar who has attained to TAO. He lives in your Excellency's State, and yet he is poor. Can it be said that your Excellency does not love scholars?" Thereupon Tzŭ Yang gave orders that Lieh Tzŭ should be supplied with food. But when Lieh Tzŭ saw the messengers, he bowed twice and declined. When the messengers had gone, and Lieh Tzŭ went within, his wife gazed at him, and beating her breast said, "I have heard that the wife and children of a man of TAO are happy and joyful. But see how hungry I am. His Excellency sent you food, and you would not take it. Is not this flying in the face of Providence?"

"His Excellency did not know me personally," answered Lieh Tzŭ with a smile. "It was because of what others said about me that he sent me the food. If then men were to speak ill of me, he would also act upon it. For that reason I refused the food." Subsequently, there was trouble among the people of Chêng, and Tzŭ Yang was slain. When Prince Chao of the Ch'u State lost his kingdom, he was followed into exile by his butcher, named Yüeh. On his restoration, as he was distributing rewards to those who had remained faithful to him, he came to the name of Yüeh. Yüeh, however, said, "When the prince lost his kingdom, I lost my butchery. Now that the prince has got back his kingdom, I have got back my butchery. I have recovered my office and salary. What need for further reward?" On hearing this, the prince gave orders that he should be made to take his reward. "It was not through my fault," argued Yüeh, "that the prince lost his kingdom, and I should not have taken the punishment. Neither was it through me that he got it back, and I cannot therefore accept the reward."

When the prince heard this answer, he commanded Yüeh to be brought before him. But Yüeh said, "The laws of the Ch'u State require that a subject shall have deserved exceptionally well of his prince before being admitted to an audience. Now my wisdom was insufficient to preserve this kingdom, and my courage insufficient to destroy the invaders. When the Wu soldiers entered Ying, I feared for my life and fled. That was why I followed the prince. And if now the prince wishes to set law and custom aside and summon me to an audience, this is not my idea of proper behaviour on the part of the prince." "Yüeh," said the prince to Tzŭ Chi, his master of the horse, "occupies a lowly position; yet his principles are of the most lofty. Go, make him a San Ching." "I am aware," replied Yüeh to the master of the horse, "that the post of San Ching is more honourable than that of butcher. And I am aware that the emolument is larger than what I now receive. Still, because I want preferment and salary, I cannot let my prince earn the reputation of being injudicious in his patronage. I must beg to decline. Let me go back to my butchery." And he adhered to his refusal.

Yüan Hsien dwelt in Lu, - in a mud hut, with a grass-grown roof, an apology for a door, and two mulberry-trees for door-posts. The windows which lighted his two rooms were no bigger than the mouth of a jar, and were closed by a wad of old clothes. The hut leaked from above and was damp under foot; yet Yüan Hsien sat gravely there playing on the guitar. Tzŭ Kung came driving up in a fine chariot, in a white robe lined with purple; but the hood of the chariot was too big for the street. When he went to see Yüan Hsien, the latter came to the door in a flowery cap, with his shoes down at heel, and leaning on a stalk. "Good gracious!" cried Tzŭ Kung, "whatever is the matter with you?" "I have heard," replied Yüan Hsien, "that he who is without wealth is called poor, and that he who learns without being able to practise is said to have something the matter with him. Now I am merely poor; I have nothing the matter with me."

Plain English · paraphraseYüan Hsien lived in Lu, in a mud hut with a grass-covered roof, a poor excuse for a door, and two mulberry trees as doorposts. The windows in his two rooms were no bigger than the mouth of a jar and were covered with a bundle of old clothes. The hut leaked from the ceiling and was damp on the floor, yet Yüan Hsien sat there calmly playing the guitar. Tzŭ Kung arrived in a fine chariot, wearing a white robe lined with purple, but the chariot’s hood was too wide for the street. When he went to visit Yüan Hsien, the latter came to the door wearing a flowered cap, his shoes slung loosely on his feet, leaning on a stalk. “Good gracious!” cried Tzŭ Kung. “What is the matter with you?” “I have heard,” replied Yüan Hsien, “that a man without wealth is called poor, and that a man who learns but cannot practice is said to have something the matter with him. Now I am merely poor; I have nothing the matter with me.”

Tzŭ Kung was much abashed at this reply; upon which Yüan Hsien smiling continued, "To try to thrust myself forward among men; to seek friendship in mutual flattery; to learn for the sake of others; to teach for my own sake; to use benevolence and duty to one's neighbour for evil ends; to make a great show with horses and carriages, - these things I cannot do." Tsêng Tzŭ lived in the Wei State. His wadded coat had no outside cloth. His face was bloated and rough. His hands and feet were horny hard. For three days he had had no fire; no new clothes for ten years. If he set his cap straight the tassel would come off. If he drew up his sleeve his elbow would poke through. If he pulled up his shoe, the heel would come off. Yet slipshod he sang the Sacrificial Odes of Shang, his voice filling the whole sky, as though it had been some instrument of metal or stone. The Son of Heaven could not secure him as a minister. The feudal princes could not secure him as a friend. For he who nourishes his purpose becomes oblivious of his body. He who nourishes his body becomes oblivious of gain. And he who has attained TAO becomes oblivious of his mind.

"Come hither," said Confucius to Yen Hui. "Your family is poor, and your position lowly. Why not go into official life?" "I do not wish to," replied Yen Hui. "I have fifty acres of land beyond the city walls, which are enough to supply me with food. Ten more within the walls provide me with clothes. My lute gives me all the amusement I want; and the study of your doctrines keeps me happy enough. I do not desire to go into official life." "Bravo! well said!" cried Confucius with beaming countenance. "I have heard say that those who are contented do not entangle themselves in the pursuit of gain. That those who have really obtained do not fear the contingency of loss. That those who devote themselves to cultivation of the inner man, though occupying no position, feel no shame. Thus indeed I have long preached. Only now, that I have seen Yen Hui, am I conscious of the realisation of these words." Prince Mou of Chung-shan said to Chan Tzŭ, "My body is in the country, but my heart is in town. What am I to do?" "Make life of paramount importance," answered Chan Tzŭ, "and worldly advantage will cease to have weight." "That I know," replied the Prince; "but I am not equal to the task."

Plain English · paraphrase"Come here," said Confucius to Yen Hui. "Your family is poor, and your position is low. Why don’t you go into government service?" "I don’t want to," replied Yen Hui. "I have fifty acres of land outside the city walls, which are enough to feed me. Ten more inside the walls provide me with clothing. My lute gives me all the amusement I need; and studying your teachings keeps me happy enough. I don’t want to go into government service." "Bravo! Well said!" cried Confucius with a beaming face. "I have heard that those who are content do not get caught up in chasing wealth. That those who truly have what they need do not fear the possibility of loss. That those who focus on cultivating themselves, even without a position, feel no shame. These are the things I have long taught. Only now, after seeing Yen Hui, do I realize these words in truth." Prince Mou of Chung-shan said to Chan Tzŭ, "My body is in the country, but my heart is in the city. What should I do?" "Make life your top priority," answered Chan Tzŭ, "and worldly success will no longer matter." "I know that," replied the Prince; "but I am not strong enough to do it."

"If you are not equal to this," said Chan Tzŭ, "then it were well for you to pursue your natural bent. Not to be equal to a task, and yet to force oneself to stick to it, - this is called adding one injury to another. And those who suffer such two-fold injury do not belong to the class of the long-lived." Prince Mou of Wei was heir to the throne of a large State. For him to become a hermit among the hills was more difficult than for an ordinary cotton-clothed scholar. And although he had not attained to TAO, he may be said to have been on the way thither. When Confucius was caught between the Ch'êns and the Ts'ais, he went seven days without proper food. He ate soup of herbs, having no rice. He looked very much exhausted, yet he sat within playing his guitar and singing to it.

Yen Hui was picking over the herbs, while Tzŭ Lu and Tzŭ Kung were talking together. One of them said, "Our Master has twice been driven out of Lu. They will have none of him in Wei. His tree was cut down in Sung. He got into trouble in Shang and Chou. And now he is surrounded by the Ch'êns and the Ts'ais. Whoever kills him is to be held guiltless. Whoever takes him prisoner is not to be interfered with. Yet all the time he goes on playing and singing without cease. Is this the right thing for a superior man to do?" Yen Hui said nothing, but went inside and told Confucius, who laid aside his guitar and said with a loud sigh, "Yu and Tzŭ are ignorant fellows. These were their personal names. Bid them come, and I will speak to them." When they entered Tzŭ Lu said, "We seem to have made a thorough failure." "What do you mean?" cried Confucius. "The superior man who succeeds in TAO, has success. If he fails in TAO, he makes a failure. Now I, holding fast to the TAO of charity and duty towards one's neighbour, have fallen among the troubles of a disordered age. What failure is there in that?

"Therefore it is that by cultivation of the inner man there is no failure in TAO, and when danger comes there is no loss of virtue. It is the chill winter weather, it is frost, it is snow, which bring out the luxuriance of the pine and the fir. See Lun Yü, ix, 27. I regard it as a positive blessing to be thus situated as I am." Thereupon he turned abruptly round and went on playing and singing. At this Tzŭ Lu hastily seized a shield and began dancing to the music, while Tzŭ Kung said, "I had no idea of the height of heaven and of the depth of earth." The ancients who attained TAO were equally happy under success and failure. Their happiness had nothing to do with their failure or their success. TAO once attained, failure and success became mere links in a chain, like cold, heat, wind, and rain. Thus Hsü Yu enjoyed himself at Ying-yang, and Kung Poh found happiness on the hill-top. Whither he retired after a reign of 14 years. Shun offered to resign the empire to his friend Pei Jen Wu Tsê.

"What a strange manner of man you are!" cried the latter. "Living in the furrowed fields, you exchanged such a life for the throne of Yao. And as if that was not enough, you now try to heap indignity upon me. I am ashamed of you." Thereupon he drowned himself in the waters of Ch'ing-ling. "But how about preservation of life?" asks Lin Hsi Chung with a sneer. When T'ang was about to attack Chieh, he went to consult with Pien Sui. "It is not a matter in which I can help you," said the latter. "Who can?" asked T'ang. "I do not know," replied Pien Sui. T'ang then went to consult with Wu Kuang. "It is not a matter in which I can help you," said the latter. "Who can?" asked T'ang. "I do not know," replied Wu Kuang. "What do you think of I Yin?" asked T'ang. "He forces himself," said Wu Kuang, "to put up with obloquy. Beyond this I know nothing of him." So T'ang took I Yin into his counsels. They attacked Chieh, and vanquished him. Then T'ang offered to resign the empire in favour of Pien Sui. But Pien Sui declined, saying, "When your Majesty consulted with me about attacking Chieh, you evidently looked on me as a robber.

Who would steal territory. But men of TAO wage no wars. Now that you have vanquished him, and you offer to resign in my favour, you evidently regard me as covetous. I was born indeed in a disordered age. But for a man without TAO to thus insult me twice, is more than I can endure." So he drowned himself in the river Chou. Then T'ang offered to resign in favour of Wu Kuang, saying, "The wise plan, the brave execute, the good rest therein, - such was the TAO of the ancients. Why, Sir, should not you occupy the throne?" But Wu Kuang declined, saying, "To depose a ruler is not to do one's duty to one's neighbour. To slay the people is not charity. For others to suffer these wrongs, while I enjoy the profits, is not honest. I have heard say that one should not accept a wage unless earned in accordance with right; and that if the world is without TAO, one should not put foot upon its soil, still less rule over it! I can bear this no longer." Thereupon he took a stone on his back and jumped into the river Lu. At the rise of the Chou dynasty there were two scholars, named Po I and Shu Ch'i, who lived in Ku-tu.

One of these said to the other, "I have heard that in the west there are men who are apparently in possession of TAO. Let us go and see them." Meaning the men of Chou. When they arrived at Ch'i-yang, Wu Wang The writer meant Wên Wang, father of Wu Wang. heard of their arrival and sent Shu Tan Chou Kung. to enter into a treaty with them. They were to receive emoluments of the second degree and rank of the first degree. The treaty was to be sealed with blood and buried. At this the two looked at each other and smiled. "Ah!" said one of them, "this is strange indeed. It is not what we call TAO. "When Shên Nung ruled the empire, he worshipped God without asking for any reward. Sometimes it was the law he put in force; sometimes it was his personal influence he brought to bear. He was loyal and faithful to his people without seeking any return. He did not build his success upon another's ruin, nor mount high by means of another's fall, nor seize opportunities to secure his own advantage.

"But now that the Chous, beholding the iniquities of the Yins, have taken upon themselves to govern, we have intrigues above and bribes below. Troops are mobilised to protect prestige. Victims are slaughtered to give good faith to a treaty. A show of virtue is made to amuse the masses. Fighting and slaughter are made the means of gain. Confusion has simply been exchanged for disorder. "I have heard tell that the men of old, living in quiet times, never shirked their duties; but lighting upon troublous times, nothing could make them stay. The empire is now in darkness. The virtue of the Chous has faded. For the empire to be united under the Chous would be a disgrace to us. Better flee away and keep our actions pure." Accordingly, these two philosophers went north to Mount Shou-yang, where they subsequently starved themselves to death. Men like Poh I and Shu Ch'i, if wealth and honour came to them so that they could properly accept, would assuredly not have recourse to such heroic measures, nor would they be content to follow their own bent, without giving their services to their generation. Such was the purity of these two scholars.

Plain English · paraphrase"But now that the Chous, seeing the sins of the Yins, have taken power, we have schemes in high places and bribes in low places. Armies are sent out to protect reputation. People are killed to show sincerity in a treaty. Displays of virtue are made to entertain the people. War and killing are used to make profit. Only chaos has been traded for more chaos. I have heard that the men of old, living in peaceful times, never avoided their duties; but when they found themselves in troubled times, nothing could make them stay. The empire is now in darkness. The virtue of the Chous has faded. For the empire to be united under the Chous would be a shame to us. Better to run away and keep our actions clean." So these two philosophers went north to Mount Shou-yang, where they later starved themselves to death. Men like Poh I and Shu Ch'i, if wealth and honor came to them in a proper way, would certainly not take such extreme actions, nor would they be satisfied to follow their own desires without serving their time. Such was the purity of these two scholars."

ROBBER CHÊ. [Spurious.] Confucius was on terms of friendship with Liu Hsia Chi, whose younger brother was known as "Robber Chê." This is an anachronism. Liu Hsia Chi (or Hui) was a virtuous official of the Lu State. He flourished some 80 and more years before the time of Confucius. Robber Chê had a band of followers nine thousand strong. He ravaged the whole empire, plundering the various nobles and breaking into people's houses. He drove off oxen and horses. He stole men's wives and daughters. Family ties put no limit to his greed. He had no respect for parents nor for brothers. He neglected the worship of his ancestors. Wherever he passed, the greater States flew to arms, the smaller ones to places of safety. All the people were sore distressed. "A father," said Confucius to Liu Hsia Chi, "should surely be able to admonish his son; an elder brother to teach his younger brother. If this be not so, there is an end of the value attached to these relationships. "Now you, Sir, are one of the scholars of the age, while your younger brother is the Robber Chê, the scourge of the empire. You are unable to teach him, and I blush for you. Let me go and have a talk with him on your behalf."

"As to what you say, Sir, about fathers and elder brothers," answered Liu Hsia Chi, "if the son will not listen to his father, nor the younger brother to his elder brother, what becomes of your arguments then? "Besides, Chê's passions are like a bubbling spring. His thoughts are like a whirlwind. He is strong enough to defy all foes. He can argue until wrong becomes right. If you follow his inclinations, he is pleased. If you oppose them he is angry. He is free with the language of abuse. Do not go near him." Confucius paid no attention to this advice; but with Yen Hui as charioteer and Tzŭ Kung on his right, went off to see Robber Chê. The latter had just encamped to the south of T'ai-shan, and was engaged in devouring a dish of minced human liver. Confucius alighted from his chariot, and advancing addressed the doorkeeper as follows: - "I am Confucius of the Lu State. I have heard of the high character of your captain." He then twice respectfully saluted the doorkeeper, who went in to announce his arrival.

When Robber Chê heard who it was, he was furious. His eyes glared like stars. His hair raised his cap from his head as he cried out, "What! that crafty scoundrel Confucius of Lu? Go, tell him from me that he is a mere word-mongerer. That he talks nonsense about Wên Wang and Wu Wang. That he wears an extravagant cap, with a thong from the side of a dead ox. That what he says is mostly rhodomontade. That he consumes where he does not sow, and wears clothes he does not weave. That his lips patter and his tongue wags. That his rights and wrongs are of his own coining, whereby he throws dust in the eyes of rulers and prevents the scholars of the empire from reverting to the original source of all things. Sc. TAO. That he makes a great stir about filial piety and brotherly love, glad enough himself to secure some fat fief or post of power. Tell him that he deserves the worst, and that if he does not take himself off his liver shall be in my morning stew." But Confucius sent in again, saying, "I am a friend of Liu Hsia Chi. I am anxious to set eyes upon your captain's shoe-strings."

Another interpretation is "upon your captain's feet visible from beneath the screen." When the doorkeeper gave this second message, Robber Chê said, "Bring him before me!" Thereupon Confucius hurried in, and avoiding the place of honour stepped back and made two obeisances. Robber Chê, flaming with anger, straddled out his two legs, and laying his hand upon his sword glared at Confucius and roaring like a tigress with young, said, "Ch'iu! come here. If what you say suits my ideas, you will live. Otherwise you will die." "I have heard," replied Confucius, "that the world contains three classes of virtue. To grow up tall, of a beauty without compare, and thus to be the idol of young and old, of noble and lowly alike, - this is the highest class. To be possessed of wisdom which embraces the universe and can explain all things, - this is the middle class. To be possessed of courage which will stand test and gather followers around, - this is the lowest class.

"Now any man whose virtue belongs to either of these classes is fit to occupy the place and title of ruler. But you, Captain, unite all three in yourself. You are eight feet two in height. Your expression is very bright. Your lips are like vermilion. Your teeth like a row of shells. Your voice is like a beautiful bell; - yet you are known as Robber Chê. Captain, I blush for you. "Captain, if you will hearken to me I will go south for you to Wu and Yüeh, north to Ch'i and Lu, east to Sung and Wei, and west to Chin and Ch'u. I will have a great wall built for you of many li in extent, enclosing hamlets of many hundreds of thousands of inhabitants, over which State you shall be ruler. Your relations with the empire will enter upon a new phase. You will disband your men. You will gather your brothers around you. You will join in worship of your ancestors. Such is the behaviour of the true Sage and the man of parts, and such is what the world desires."

"Ch'iu! come here," cried Robber Chê in a great rage. "Those who are squared by offers and corrected by words are the stupid vulgar masses. The height and the beauty which you praise in me are legacies from my parents. Even though you did not praise them, do you think I should be ignorant of their existence? Besides, those who flatter to the face speak evil behind the back. Now all you have been saying about the great State and its numerous population simply means squaring me by offers as though one of the common herd. And of course it would not last. "There is no State bigger than the empire. Yao and Shun both got this, yet their descendants have not territory enough to insert an awl's point. T'ang and Wu Wang both sat upon the Imperial throne, yet their posterity has been obliterated from the face of the earth. Hardly in Chuang Tzŭ's time. Was not this because of the very magnitude of the prize? "I have also heard that in olden times the birds and animals outnumbered man, and that the latter was obliged to seek his safety by building his domicile in trees. By day he picked up acorns and chestnuts. At night he slept upon a branch. Hence the name Nest-builders.

"Of old, the people did not know how to make clothes. In summer they collected quantities of fuel, and in winter warmed themselves by fire. Hence the name Provident. "In the days of Shên Nung, they lay down without caring where they were and got up without caring whither they might go. A man knew his mother but not his father. He lived among the wild deer. He tilled the ground for food. He wove cloth to cover his body. He harboured no thought of injury to others. These were the glorious results of an age of perfect virtue. "The Yellow Emperor, however, could not attain to this virtue. He fought with Ch'ih Yu at Chŏ-lu, and blood flowed for a hundred li. Then came Yao and Shun with their crowd of ministers. Then T'ang who deposed his sovereign, and Wu Wang who slew Chou. After which time the strong took to oppressing the weak, the many to coercing the few. In fact, ever since T'ang and Wu Wang we have had none other than disturbers of the peace.

Plain English · paraphraseLong ago, people did not know how to make clothes. In summer they gathered large amounts of fuel, and in winter they warmed themselves by fire. That is why they were called "Provident." In the time of Shên Nung, people lay down wherever they liked and got up without caring where they would go. A person knew his mother but not his father. He lived among wild deer. He farmed the land for food. He wove cloth to cover his body. He had no thoughts of harming others. These were the glorious results of an age of perfect virtue. The Yellow Emperor, however, could not reach this level of virtue. He fought Ch'ih Yu at Chŏ-lu, and blood flowed for a hundred li. Then came Yao and Shun with their large group of ministers. Then came T'ang, who removed his ruler, and Wu Wang, who killed Chou. After that time, the strong began to oppress the weak, and the many began to force the few. In fact, ever since T'ang and Wu Wang, we have had nothing but people who disturb the peace.

"And now you come forward preaching the old dogmas of Wên Wang and palming off sophistries without end, in order to teach future generations. You wear patched clothes and a narrow girdle, you talk big and act falsely, in order to deceive the rulers of the land, while all the time you yourself are aiming at wealth and power! You are the biggest thief I know of; and if the world calls me Robber Chê, it most certainly ought to call you Robber Ch'iu. "By fair words you enticed Tzŭ Lu to follow you. You made him doff his martial cap, Shaped like a cock's comb. and ungird his long sword, and sit a disciple at your feet. And all the world cried out that Confucius could stop violence and prevent wrong-doing. By and by, when Tzŭ Lu wished to slay the prince of Wei, but failed, and was himself hacked to pieces and exposed over the eastern gate of Wei, - that was because you had not properly instructed him. See the account in the Tso Chuan.

"You call yourself a man of talent and a Sage forsooth! Twice you have been driven out of Lu. You were tabooed in Wei. You were a failure in Ch'i. You were surrounded by the Ch'êns and the Ts'ais. In fact, the empire won't have you anywhere. It was your teaching which brought Tzŭ Lu to his tragical end. You cannot take care, in the first place, of yourself, nor, in the second place, of others. Of what value can your doctrine be? "There is none to whom mankind has accorded a higher place than to the Yellow Emperor. Yet his virtue was not complete. He fought at Chŏ-lu, and blood ran for a hundred li. Yao was not paternal. He killed his eldest son. Shun was not filial. He banished his mother's younger brother. The great Yü was deficient in one respect. He was wanting in natural feeling. When engaged in his great engineering work of draining the empire, he even passed his own door without going in to see his family. T'ang deposed his sovereign. Wu Wang vanquished Chou. Wên Wang was imprisoned at Yin Li.

"Now these six worthies enjoy a high reputation among men. Yet a fuller investigation shows that in each case a desire for advantage disturbed their original purity and forced it into a contrary direction. Hence the shamelessness of their deeds. "Among those whom the world calls virtuous were Poh I and Shu Ch'i. They declined the sovereignty of Ku-chu and died of starvation on Mount Shou-yang, their corpses deprived of burial. "Pao Chiao made a great show of virtue and abused the world in general. He grasped a tree and died. Tzŭ Kung, one of Confucius' disciples, is said to have scolded Pao Chiao so vigorously that the latter withered up into dead wood. "Shên T'u Ti, when no heed was paid to his counsels, jumped into the river with a stone on his back and became food for fishes. See p. 72. "Chieh Tzŭ T'ui was truly loyal. He cut a slice from his thigh to feed Wên Wang. Afterwards, when Wên Wang turned his back upon him, he retired in anger, and grasping a tree, was burnt to death. He took refuge in a forest, from which Wên Wang, anxious to recover his friend, tried to smoke him out!

"Wei Shêng made an assignation with a girl beneath a bridge. The girl did not come, and the water rose. But Wei Shêng would not leave. He grasped a buttress and died. "These four differed in no way from dogs and pigs going about begging to be slaughtered. They all exaggerated reputation and disregarded death. They did not reflect upon their original nature and seek to preserve life into the old age allotted. "Among ministers whom the world calls loyal, none can compare with Wang Tzŭ, Pi Kan, and Wu Tzŭ Hsü. The last-mentioned drowned himself. Pi Kan was disembowelled. These two worthies are what men call loyal ministers; yet, as a matter of fact, all the world laughs at them! "Thus, from the most ancient times down to Tzŭ Hsü and Pi Kan, there have been none deserving of honour. And as to the sermon you, Ch'iu, propose to preach to me, - if it is on ghostly subjects, I shan't understand them, and if it is on human affairs, why there is nothing more to be said. I know it all already.

"I will now tell you a few things. The lust of the eye is for beauty. The lust of the ear is for music. The lust of the palate is for flavour. The lust of ambition is for gratification. Man's greatest age is one hundred years. A medium old age is eighty years. The lowest estimate is sixty years. Take away from this the hours of sickness, disease, death, mourning, sorrow, and trouble, and there will not remain more than four or five days a month upon which a man may open his mouth to laugh. Heaven and Earth are everlasting. Sooner or later every man has to die. That which thus has a limit, as compared with that which is everlasting, is a mere flash, like the passage of some swift steed seen through a crack. And those who cannot gratify their ambition and live through their allotted span, are men who have not attained to TAO. "Ch'iu! all your teachings are nothing to me. Begone! Go home! Say no more! Your doctrine is a random jargon, full of falsity and deceit. It can never preserve the original purity of man. Why discuss it further?"

Confucius made two obeisances and hurriedly took his leave. On mounting his chariot, he three times missed hold of the reins. His eyes were so dazed that he could see nothing. His face was ashy pale. With down-cast head he grasped the bar of his chariot, unable to find vent for his feelings. Arriving outside the eastern gate of Lu, he met Liu Hsia Chi, who said, "I have not seen you for some days. From the look of your equipage I should say you had been travelling. I guess now you have been to see Chê." Confucius looked up to heaven, and replied with a sigh, "I have." "And did he not rebuff you," asked Liu Hsia Chi, "as I said he would?" "He did," said Confucius. "I am a man who has cauterized himself without being ill. I hurried away to smooth the tiger's head and comb out his beard. And I very nearly got into the tiger's mouth." Tzŭ Chang asked Man Kou Tê, Which means "Full of the Ill-gotten." saying, "Why do you not practise virtue? Otherwise, it is impossible to inspire confidence. And without confidence, no place. And without place, no wealth. Thus, with a view to reputation or to wealth, duty towards one's neighbour is the true key.

Plain English · paraphraseConfucius bowed twice and quickly left. When he got into his carriage, he missed the reins three times. His eyes were so blurred he could not see. His face was deathly pale. He hung his head and held the bar of the carriage, unable to express his feelings. When he reached the eastern gate of Lu, he met Liu Hsia Chi, who said, "I haven't seen you for a few days. From the look of your carriage, I'd say you've been traveling. I guess you've been to see Chê." Confucius looked up at the sky and replied with a sigh, "Yes, I have." "And did he not reject you," asked Liu Hsia Chi, "as I said he would?" "He did," said Confucius. "I am a man who has burned himself without being sick. I rushed to smooth the tiger's head and comb out his beard. And I nearly got into the tiger's mouth." Tzŭ Chang asked Man Kou Tê, which means "Full of the Ill-gotten," saying, "Why do you not practice virtue? Otherwise, it is impossible to inspire confidence. And without confidence, no place. And without place, no wealth. Thus, with a view to reputation or to wealth, duty towards one's neighbor is the true key."

As leading to reputation, which was what Tzŭ Chang wanted. If you were to discard all thoughts of reputation and wealth and attend to the cultivation of the heart, surely you would not pass one day without practising the higher virtues." "Those who have no shame," replied Man Kou Tê, Meaning himself. "grow rich. Those who inspire confidence make themselves conspicuous. Meaning Tzŭ Chang. Reputation and wealth are mostly to be got out of shamelessness and confidence inspired. Thus, with a view to reputation or to wealth, the confidence of others is the true key. As leading to wealth, which was what Man Kou Tê wanted. If you were to discard all thoughts of reputation and wealth, surely the virtuous man would then have no scope beyond himself." Beyond his own nature. "Of old," said Tzŭ Chang, "Chieh and Chou sat upon the Imperial throne, and the whole empire was theirs. Yet if you were now to tell any common thief that his moral qualities resembled theirs, he would resent it as an insult. By such miserable creatures are they despised."

Plain English · paraphraseAs leading to reputation, which was what Tzŭ Chang wanted. If you were to forget all thoughts of reputation and wealth and focus on cultivating your heart, you would surely not waste a single day without practicing the higher virtues. "Those who have no shame," replied Man Kou Tê, meaning himself, "become rich. Those who inspire confidence become well known," meaning Tzŭ Chang. Reputation and wealth mostly come from shamelessness and the confidence others have in you. So, aiming for reputation or wealth, the real key is the confidence of others. As leading to wealth, which was what Man Kou Tê wanted. If you were to forget all thoughts of reputation and wealth, surely the virtuous man would then have no influence beyond himself. Beyond his own nature. "Long ago," said Tzŭ Chang, "Chieh and Chou ruled the empire, and the whole world was theirs. Yet if you were to tell any common thief today that his moral qualities were like theirs, he would take it as an insult. It is through such wretched people that they are despised."

"Confucius and Mih Tzŭ, on the other hand, were poor and simple enough. Yet if you were to tell any Prime Minister of to-day that his moral qualities resembled theirs, he would flush with pride and declare you were paying him too high a compliment. So truly honourable is the man of learning. "Thus, the power of a monarch does not necessarily make him worthy; nor do poverty and a low station necessarily make a man unworthy. The worthy and the unworthy are differentiated by the worthiness and unworthiness of their acts." "A petty thief," replied Man Kou Tê, "is put in gaol. A great brigand becomes ruler of a State. And among the retainers of the latter, men of virtue will be found. "Of old, Duke Huan, named Hsiao Poh, slew his elder brother and took his sister-in-law to wife. Yet Kuan Chung became his minister. "T'ien Ch'êng Tzŭ killed his prince and seized the kingdom. Yet Confucius accepted his pay. See p. 111. "To condemn a man in words, yet actually to take service under him, - does not this show us practice and precept directly opposed to one another? "Therefore it was written, 'Who is bad? Who is good? He who succeeds is the head. He who does not succeed is the tail.'"

"But if you do not practise virtue," said Tzŭ Chang, "and make no distinction between kith and kin, assign no duties to the worthy and to the unworthy, no precedence to young and old, how then are the Five Bonds and the Six Ranks to be distinguished?" Commentators are divided as to these Bonds and Ranks. One makes the former calendaric. Another considers that the five cardinal virtues and six ranks of nobility are meant. Of the latter there are only five, but "sovereign" is added to patch the deficiency. "Yao slew his eldest son," answered Man Kou Tê. "Shun banished his mother's brother. Was there kith and kin in that? "T'ang deposed Chieh. Wu Wang slew Chou. Was that the duty of the worthy towards the unworthy? "Wang Chi was the legitimate heir, but Chow Kung slew his elder brother. Was that precedence of young and old? "The false principles of the Confucianists, the universal love of the Mihists, - do these help to distinguish the Five Bonds and the Six Ranks? "You, Sir, are all for reputation. I am all for wealth. As to which pursuit is not in accordance with principle nor in harmony with right, let us refer to the arbitration of Wu Yoh."

"The mean man," said Wu Yoh, "devotes himself to wealth. The superior man devotes himself to reputation. The moral results are different in each case. But if both would set aside their activities and devote themselves to doing nothing, the results would be the same. "Wherefore it has been said, 'Be not a mean man. Revert to your natural self. Be not a superior man. Abide by the laws of heaven.' "As to the straight and the crooked, view them from the standpoint of the infinite. All distinctions are thus merged. Gaze around you on all sides, until time withdraws you from the scene. "As to the right and the wrong, hold fast to your magic circle, At the centre of which all positives and negatives converge. See ch. ii, p. 18. and with independent mind walk ever in the way of TAO. "Do not swerve from the path of virtue; do not bring about your own good deeds, - lest your labour be lost. Do not make for wealth; do not aim at success, - lest you cast away that which links you to God. "Pi Kan was disembowelled. Tzŭ Hsü had his eyes gouged out.

Better known as Wu Yüan. See p. 112. He expressed a wish to be buried on the road to the Yüeh State that he might witness the defeat of the Wu State. Whereupon the prince of the latter State at once had him deprived of sight. Such was the fate of loyalty. "Chih Kung bore witness against his father. Wei Shêng was drowned. Such are the misfortunes of the faithful. "Pao Chiao dried up where he stood. Shên Tzŭ would not justify himself. He would not defend himself against a charge of putting poison in his father's food. Such are the evils of honesty. "Confucius did not visit his mother. There is no authority for this statement. K'uang Tzŭ did not visit his father. By whom he had been turned out of doors. Such are the trials which come upon the upright. "The above instances have been handed down to us from antiquity and are discussed in modern times. They show that men of learning emphasized their precepts by carrying them out in practice; and that consequently they paid the penalty and fell into these calamities."

Plain English · paraphraseHe is better known as Wu Yuan. See page 112. He wished to be buried along the road to the Yue state so that he could see the defeat of the Wu state. The prince of the Wu state immediately had his eyes put out. This was the fate of loyalty. "Chi Gong testified against his father. Wei Sheng was drowned. These are the misfortunes of the faithful. "Pao Chiao dried up where he stood. Shen Tzu did not try to justify himself. He did not defend himself against the accusation that he had poisoned his father's food. These are the evils of honesty. "Confucius did not visit his mother. There is no evidence for this claim. Kuang Tzu did not visit his father. He had been thrown out by him. These are the trials that come upon the upright. "The above examples have been passed down from ancient times and are discussed in modern times. They show that men of learning emphasized their teachings by putting them into practice; and that as a result, they suffered and fell into these misfortunes."

Discontent asked Complacency, saying, "There is really no one who does not either aim at reputation or make for wealth. If a man is rich, others flock around him. These necessarily take a subordinate position, and consequently pay him court. And it would seem that such subordination and respect constitute a royal road to long life, comfort, and general happiness. How is it then that you, Sir, have no mind for these things? Is it that you are wanting in wit? Or is it that you are physically unable to compete, and therefore go in for being virtuous, though all the time unable to forget?" "You and your friends," replied Complacency, "regard all men as alike because they happen to be born at the same time and in the same place as yourselves. You look on us as scholars who have separated from humanity and cast off the world, and who have no guiding principle beyond poring over the records of the past and present, or indulging in the logomachy of this and that.

"Were we to lead the mundane lives you do, it would be at the sacrifice of the very conditions of existence. And surely thus we should be wandering far from the royal road to long life, comfort, and general happiness. The discomfort of wretchedness, the comfort of well-being, you do not refer to the body. But to some external cause of which the body becomes subjectively conscious. The abjectness of terror, the elation of joy, you do not refer to the mind itself. You know that such things are so, but you do not know how they are so. Wherefore, though equalling the Son of Heaven in power, and with all the empire as your personal property, you would not be free from care." "Wealth," replied Discontent, "is of the greatest service to a man. It enables him to do good, and to exert power, to an extent which the perfect man or the true Sage could never reach. He can borrow the courage and strength of others to make himself formidable. He can employ the wisdom and counsels of others to add clearness to his own deliberations. He can avail himself of the virtue of others and cause it to appear as his own. Without being in possession of a throne, he can wield the authority of a prince.

Plain English · paraphrase"If we lived ordinary lives like you do, we would be giving up the very conditions that make life possible. And in doing so, we would be straying far from the path that leads to long life, comfort, and overall happiness. The discomfort of poverty and the comfort of well-being are not about the body itself, but about external causes that the body becomes aware of. The terror of helplessness and the joy of happiness are not about the mind itself. You know these things are true, but you don't know how they come to be. Therefore, even if you had the power of the Son of Heaven and the whole empire as your own, you would still not be free from worry." "Wealth," replied Discontent, "is of the greatest help to a man. It allows him to do good and to exert power in ways that even the perfect man or the true Sage could never achieve. He can use the courage and strength of others to make himself powerful. He can use the wisdom and advice of others to sharpen his own thinking. He can use the virtue of others and make it seem as if it is his own. Even without a throne, he can hold the authority of a prince."

"Besides, the pleasures of music, beauty, rich food, and power, do not require to be studied before they can be appreciated by the mind; nor does the body need the example of others before it can enjoy them. We need no teacher to tell us what to like or dislike, to follow or to avoid. Such knowledge is instinctive in man. The world may condemn this view, but which of us is free from the taint?"

Plain English · paraphraseAlso, the pleasures of music, beauty, rich food, and power do not need to be studied before the mind can appreciate them. Nor does the body need examples from others before it can enjoy them. We need no teacher to tell us what to like or dislike, what to follow or avoid. Such knowledge is natural to humans. The world may criticize this view, but which of us is free from this influence?

"The wise man," answered Complacency, "acts for the common weal, in pursuit of which he does not overstep due limits. Wherefore, if there is a sufficiency, he does not strive for more. He has no use for more, and accordingly does not seek it. But if there is not a sufficiency, then he seeks for more. He strives in all directions, yet does not account it greed. If there is a surplus, he declines it. Even though he refused the whole empire, he would not account it honesty. To him, honesty and greed are not conditions into which we are forced by outward circumstances, but characteristics innate in the individual. He may wield the power of the Son of Heaven, but will not employ it for the degradation of others. He may own the whole empire, yet will not use his wealth to take advantage of his fellows. But a calculation of the troubles and the anxieties inseparable therefrom, cause him to reject these as injurious to his nature, not from a desire for reputation. "When Yao and Shun occupied the throne, there was peace. They did not try to be beneficent rulers. They did not inflict injury by doing good. They were simply natural, and good results followed.

"Shan Chüan and Hsü Yu both declined the proffered throne. Theirs was no empty refusal. They would not cause injury to themselves. "In all these cases, each individual adopted the profitable course in preference to the injurious course. And the world calls them virtuous, whereby they acquire a reputation at which they never aimed." "It is necessary," argued Discontent, "to cling to reputation. If all pleasures are to be denied to the body and one's energies to be concentrated upon health with a view to the prolongation of life, such life would be itself nothing more than the prolonged illness of a confirmed invalid." "Happiness," said Complacency, "is to be found in contentment. Too much is always a curse, most of all in wealth. "The ears of the wealthy man ring with sounds of sweet music. His palate is cloyed with rich meats and wine. In the pursuit of pleasure, business is forgotten. This is confusion. "He eats and drinks to excess, until his breathing is that of one carrying a heavy load up a hill. This is misery. "He covets money to surround himself with comforts. He covets power to vanquish rivals. But his quiet hours are darkened by diabetes and dropsy. This is disease.

Plain English · paraphraseShan Chuan and Xu Yu both refused the throne that was offered to them. Their refusal was not just for show. They would not harm themselves. "In all these cases, each person chose what was beneficial over what was harmful. And the world calls them virtuous, giving them a reputation they never sought." "It is necessary," argued Discontent, "to hold on to reputation. If all pleasures are denied to the body and one's energy is focused only on health in order to live longer, then such life is nothing more than the long sickness of a person who is already very ill." "Happiness," said Complacency, "is found in being content. Too much is always a curse, especially when it comes to wealth. The ears of the wealthy man are filled with sweet music. His taste is overwhelmed by rich foods and wine. In chasing pleasure, he forgets his work. This is confusion. "He eats and drinks too much, until his breathing is like that of someone carrying a heavy load up a hill. This is misery. "He desires money to surround himself with comfort. He desires power to defeat his rivals. But in his quiet times, he is troubled by diabetes and dropsy. This is disease."

"Even when, in his desire for wealth, he has piled up an enormous fortune, he still goes on and cannot desist. This is shame. "Having no use for the money he has collected, he still hugs it to him and cannot bear to part with it. His heart is inflamed, and he ever seeks to add more to the pile. This is unhappiness. "At home, he dreads the pest of the pilfering thief. Abroad, the danger of bandit and highwayman. So he keeps strict guard within, while never venturing alone without. This is fear. "These six are the greatest of the world's curses. Yet such a man never bestows a thought upon them, until the hour of misfortune is at hand. Then, with his ambitions gratified, his natural powers exhausted, and nothing but wealth remaining, he would gladly obtain one day's peace, but cannot do so. "Wherefore, if reputation is not to be enjoyed and wealth is not to be secured, how pitiable it is that men should harass their minds and wear out their bodies in such pursuits!"

ON SWORDS. [Spurious.] Of old, Wên Wang of Chao loved sword-play. Swordsmen thronged his halls, to the number of three thousand and more. Day and night they had bouts before the prince. In the course of a year, a hundred or so would be killed or wounded. Yet the prince was never satisfied. Within three years, the State had begun to go to rack and ruin, and other princes to form designs upon it. Thereupon the Heir Apparent, Li, became troubled in mind; and said to the officers of his household, "Whosoever shall persuade the prince to do away with these swordsmen, to him I will give a thousand ounces of silver." To this his officers replied, "Chuang Tzŭ is the man." Thereupon the Heir Apparent sent messengers to Chuang Tzŭ with a thousand ounces of silver, which he would not accept, but accompanied the messengers back to their master. "What does your Highness require of me," asked Chuang Tzŭ, "that you should bestow upon me a thousand ounces?" "I had heard," replied the young prince, "that you were a famous Sage, and I ventured to send this money as a present to your servants. Merely a ceremonious phrase. But as you would not receive it, what more can I say?"

"I understand," answered Chuang Tzŭ, "that your Highness would have me cure the prince of his peculiar weakness. Now suppose that I do not succeed with the prince, and consequently with your Highness, the punishment of death is what I have to expect. What good would the thousand ounces be to me then?" "On the other hand, if I succeed with the prince, and consequently with your Highness, the whole State of Chao contains nothing I could not have for the asking." "You must know, however," said the young prince, "that my father will only receive swordsmen." "Well," replied Chuang Tzŭ, "I am a good swordsman myself." "Besides which," added the Heir Apparent, "the swordsmen he is accustomed to see have all dishevelled hair hanging over their temples. They wear slouching caps with coarse tangled tassels, and short-tailed coats. They glare with their eyes and talk in a fierce tone. This is what my father likes. But if you go to him dressed in your ordinary scholar's dress, the result is sure to be disastrous." "I will accustom myself to the dress," replied Chuang Tzŭ; and after practising for three days, he went again to see the young prince, who accompanied him into his father's presence.

The latter drew a sharp sword and awaited Chuang Tzŭ's approach. But Chuang Tzŭ, when he entered the door of the audience chamber, did not hurry forward, neither did he prostrate himself before the prince. "What have you to say to me," cried the prince, "that you have obtained your introduction through the Heir Apparent?" "I have heard," replied Chuang Tzŭ, "that your Highness loves sword-play. Therefore I have come to exhibit my skill." "What can you do in that line?" asked the prince. "Were I to meet an opponent," said Chuang Tzŭ, "at every ten paces, I could go on for a thousand li without being stopped." "Bravo!" cried the prince. "There is not your match in the empire." "When I fight," continued Chuang Tzŭ, "I make a show of being weak but push a vigorous attack. The last to start, I am the first to arrive. I should like your Highness to make trial of me." "Rest awhile," replied the prince. "Stay here and await orders. I will arrange a day for you."

Plain English · paraphraseThe latter drew a sharp sword and waited for Chuang Tzu to come near. But when Chuang Tzu entered the door of the audience chamber, he did not hurry forward, nor did he bow before the prince. "What do you have to say to me," the prince shouted, "that you got an introduction through the Heir Apparent?" "I have heard," replied Chuang Tzu, "that your Highness loves swordplay. So I have come to show my skill." "What can you do in that line?" asked the prince. "If I were to meet an opponent," said Chuang Tzu, "at every ten paces, I could go on for a thousand li without being stopped." "Bravo!" cried the prince. "There is no one in the empire who can match you." "When I fight," continued Chuang Tzu, "I make a show of being weak but push a vigorous attack. The last to start, I am the first to arrive. I should like your Highness to make trial of me." "Rest for a while," replied the prince. "Stay here and await orders. I will arrange a day for you."

Thereupon the prince spent seven days in trying his swordsmen. Some sixty of them were either killed or wounded, but at length he selected five or six and bade them attend in the audience-chamber with their swords. He then summoned Chuang Tzŭ and said, "Now I will see what your swordsmanship is worth." "I have been longing for this," replied Chuang Tzŭ. "Does it matter to you," asked the prince, "of what length your weapon may be?" "Not at all," replied Chuang Tzŭ. "I have three swords, of which I will ask your Highness to choose one. We will then proceed to the trial." "Which are your three swords?" enquired the prince. "There is the sword of the Son of Heaven," said Chuang Tzŭ, "the sword of the Princes, and the sword of the People." "What is the sword of the Son of Heaven?" asked the prince. "The stone wall of Yen-ch'i is its point," replied Chuang Tzŭ. Some take "stone wall" as the name of a place.

Plain English · paraphraseThe prince spent seven days testing his swordsmen. About sixty of them were killed or wounded, but in the end he chose five or six and told them to wait in the audience chamber with their swords. Then he called for Chuang Tzu and said, "Now I will see what your swordsmanship is worth." "I have been waiting for this," Chuang Tzu replied. "Does it matter to you," the prince asked, "whether your weapon is long or short?" "Not at all," Chuang Tzu said. "I have three swords. Your Highness may choose one. Then we can proceed." "What are your three swords?" the prince asked. "There is the sword of the Son of Heaven," said Chuang Tzu, "the sword of the Princes, and the sword of the People." "What is the sword of the Son of Heaven?" the prince asked. "The stone wall of Yen-ch'i is its point," Chuang Tzu replied. Some take "stone wall" as the name of a place.

"The mountains of Ch'i are its edge. Chin and Wei are its back. Chou and Sung are its hilt. Han and Wei are its sheath. It is enclosed in the four hordes of barbarians, wrapped in the four seasons, surrounded by the great ocean. It is made of the five elements. It is the arbiter of punishment and reward. It operates under the influence of the Yin and the Yang. In spring and summer it is at rest. In autumn and winter it moves abroad. Push it, it does not advance. Raise it, it does not go up. Lower it, it does not go down. Whirl it around, it does not change position. Above, it cleaves the floating clouds; below, it cuts through the density of earth. One flash of this blade, and the princes of the empire submit. Such is the sword of the Son of Heaven." At this the prince seemed absorbed in his reflections. Then he enquired, saying, "And what is the sword of the Princes?"

"The Wise and brave," replied Chuang Tzŭ, "are its point. The incorruptible are its edge. The virtuous are its back. The loyal are its hilt. The heroic are its sheath. You may push this sword too, it will not advance. Raise it, it will not go up. Lower it, it will not go down. Whirl it around, it will not change position. Above, it models itself upon the round heaven, in order to keep in harmony with the sun, moon, and stars. Below, it models itself upon the square earth, in order to keep in harmony with the four seasons. It adapts itself to the wishes of the people, in order to diffuse peace on all sides. One flash of this blade is like a roaring clap of thunder. Between the boundaries of the State there is not left one but who yields and obeys the command of his prince. Such is the sword of the Princes." "And the sword of the People?" enquired the prince.

"The sword of the People," replied Chuang Tzŭ, "has dishevelled hair hanging over its temples. It wears a slouching cap with coarse tangled tassel, and a short-tailed coat. It glares with its eyes and talks in a fierce tone. When it engages in conflict, above, it cuts off head and neck; below, it smites liver and lungs. Such is the sword of the People. It is like a game-cock. One day, its life is cut short, and it is of no more use to the State. "Now you, great prince, wield sovereign power, and yet you devote yourself to this sword of the People. I am truly ashamed of it." Thereupon the prince drew Chuang Tzŭ up on to the dais, and the attendants served food, the king three times assisting with his own hand. The prince each time received the dish from the attendants, handed it to Chuang Tzŭ, and then walked round to his own seat again. "Be seated, great prince," said Chuang Tzŭ, "and compose your mind. I have said all I have to say on swords." After this the prince did not quit his palace for three months, while the swordsmen, submitting to the new order of things, died in their own homes.

One commentator says "killed themselves in their own dwellings." But if so, Chuang Tzŭ's influence was of small practical value as far as the swordsmen were concerned. They might as well have continued their profession of arms.

THE OLD FISHERMAN. [Spurious.] Confucius, travelling in the Black Forest, rested awhile at Apricot Altar. His disciples sat down to their books, and he himself played upon the lute and sang. Half way through the song, an old fisherman stepped out of a boat and advanced towards them. His beard and eyebrows were snowy white. His hair hung loose, and he flapped his long sleeves as he walked over the foreshore. Reaching firm ground, he stood still, and with left hand on his knee and right hand to his ear, listened. When the song was finished, he beckoned to Tzŭ Kung and Tzŭ Lu, both of whom went to him. Then pointing with his finger, he enquired, saying, "What is that man doing here?" "He is the Sage of Lu," replied Tzŭ Lu. "Of what clan?" asked the old man. "Of the K'ung family," replied Tzŭ Lu. "And what is his occupation?" said the old man. "He devotes himself," replied Tzŭ Lu, "to loyalty and truth. He practises charity and duty towards his neighbour. He regulates ceremonies and music. He distinguishes the relationships of man. He is loyal to his prince above, a reformer of the masses below. Thus he will be of great service to the whole empire. Such is his occupation."

"Is he a ruler of a State?" asked the old man. "He is not," said Tzŭ Kung. "A minister?" said the old man. "No," said Tzŭ Kung. Then the old man laughed and walked away, saying, "Charity is charity, yet I fear he will not escape the wear of mind and tear of body which imperil the original purity of man. How far, alas, has he wandered from the true path!" From TAO. Tzŭ Kung went back and told Confucius, who, laying aside his lute, arose and said, "This man is a Sage!" Thereupon he followed the old man down the shore, catching him up just as he was drawing in his boat with his staff. Perceiving Confucius, the old man turned round to receive him, at which Confucius stepped back and prostrated himself twice before advancing. "What do you want, Sir?" asked the fisherman. "Just now, venerable Sir," replied Confucius, "you left without finishing your remarks. In my stupidity I cannot make out what you mean. Therefore I have come in the humble hope of hearing any words with which you may deign to help me." "Well," said the old man, "you are certainly anxious to learn."

At this Confucius prostrated himself twice, and when he got up said, "Yes, I have been a student from my youth upwards until now, the sixty-ninth year of my age. Yet I have never heard the true doctrine, which I am now ready to receive without bias." "Like species follow like," answered the old man. "Like sounds respond to like. See p. 283, and the experiment of the two lutes, p. 319. This is a law of nature. I will now with your leave apply what I know to what you occupy yourself with, - the affairs of men. "The Son of Heaven, the princes, the ministers, and the people, - if these four fulfil their proper functions, the result is good government. If they quit their proper places, the result is unutterable confusion. When the officials mind their duties and the people their business, neither is injured by the other. "Barren land, leaky roofs, want of food and clothing, inability to meet taxation, quarrels of wives and concubines, no precedence between young and old, - such are the sorrows of the people. "Capacity unequal to one's duties, and inability to carry on routine work, absence of clean-handedness, and carelessness among subordinates, lack of distinction and want of preferment, - such are the sorrows of ministers.

"The Court without loyal ministers and the State in rebellion, the artisan unskilful and the tribute unsatisfactory, the periodical levées unattended and the Son of Heaven displeased, - such are the sorrows of the princes. "The two great principles of nature working inharmoniously, heat and cold coming at irregular seasons so that men and things suffer, the princes rebellious and fighting among themselves so that the people perish, music and ceremonies ill regulated, wealth dissipated, the relationships of man disregarded, the masses sunk in immorality, - such are the sorrows which fall to the share of the Son of Heaven. "But now you, Sir, occupying neither the more exalted position of ruler nor performing the subordinate functions of minister, nevertheless take upon yourself to regulate music and ceremonies and to distinguish the relationships of man, in order to reform the masses. Are you not travelling out of your own sphere? "Further, men have eight blemishes, and there are four things which obstruct business. These should be investigated. "Meddling with matters which do not matter to you, is prying. "To push one's way in, regardless of neglect, is to be forward. "To adapt one's thoughts and arrange one's words, is sycophancy. "To applaud a person, right or wrong, is flattery. "To love speaking evil of others, is slander.

"To sever friendships and break ties, is mischievousness. "To praise people falsely with a view to injure them, is malice. "To give ready assent with a view to worm out the wishes of others, good and bad alike, is to be a hypocrite. "These eight blemishes cause a man to throw others into confusion and bring injury upon himself. The superior man will not have him for a friend; the enlightened prince will not employ him as his minister. "To love the conduct of great affairs, and to introduce change into established order with a view to gain reputation, - this is ambition. "To strive to get all into one's own hands, and to usurp what should be at the disposal of others, - this is greed. "To know one's faults but not to correct them, to receive admonition but only to plunge deeper, - this is obstinacy. "To suffer those who are like oneself, but as for those unlike not to credit them with the virtues they really possess, - this is bigotry. "Such are the four things which obstruct business. And only he who can put aside the above eight and abstain from the above four is fit for instruction."

Plain English · paraphraseTo break friendships and sever ties is mischievous. To falsely praise people in order to harm them is malice. To agree quickly in order to discover the desires of others, good or bad, is hypocrisy. These eight flaws cause a person to confuse others and harm themselves. A noble person will not be friends with such a person; a wise ruler will not appoint them as a minister. To love managing big matters and to disrupt established order in order to gain a reputation is ambition. To try to take everything for oneself and to seize what belongs to others is greed. To know one's faults but not correct them, and to accept warnings yet become worse, is stubbornness. To accept those like oneself but not believe that those who are different have real virtues is narrow-mindedness. These four things block progress. Only the person who can avoid the above eight and stay away from the above four is ready to be taught.

At this Confucius heaved a sigh of distress. Then having twice prostrated himself, he arose and said, "Twice was I driven from Lu. I was tabooed in Wei. My tree was cut down in Sung. I was surrounded by the Ch'êns and the Ts'ais. I know not what my fault is that I should have suffered these four persecutions." "Dear me!" said the old man in a vexed tone, "How slow of perception you are. "There was once a man who was so afraid of his shadow and so disliked his own footsteps that he determined to run away from them. But the oftener he raised his feet the more footsteps he made, and though he ran very hard his shadow never left him. From this he inferred that he went too slowly, and ran as hard as he could without resting, the consequence being that his strength broke down and he died. He was not aware that by going into the shade he would have got rid of his shadow, and that by keeping still he would have put an end to his footsteps. Fool that he was!

"Now you occupy yourself with charity and duty to one's neighbour. You examine into the distinction of like and unlike, the changes of motion and rest, the canons of giving and receiving, the emotions of love and hate, and the restraint of joy and anger. Yet you cannot avoid the calamities you speak of. "Reverently care for your body. Carefully preserve your natural purity. Leave externals to others. Then you will not be involved. But as it is, instead of improving yourself you are trying to improve other people. Surely this is dealing with the external." "Then may I enquire," said Confucius in a tone of distress, "what is the original purity?" "Our original purity," replied the fisherman, "is the perfection of truth unalloyed. Without this, we cannot influence others. Hence, those who weep to order, though they mourn, do not grieve. Those who assume anger, though violent, do not inspire awe. Those who affect friendship, though they smile, are not in unison." "Real mourning grieves in silence. Real anger awes without expression. Real friendship is unison without the aid of smiles. Our emotions are dependent upon the original purity within; and accordingly we hold the latter in esteem.

"If applied to human affairs, then in serving our parents we are filial, in serving our prince we are loyal, in the banquet hour we are merry, in the hour of mourning we are sad. "The object of loyalty is successful service; of a banquet, mirth; of mourning, grief; of serving parents, gratifying their wishes. If the service is accomplished, it matters not that no trace remain. In the way of kudos to the accomplisher. If parents be gratified, it matters not how. If a banquet results in mirth, the accessories are of no importance. If there be real grief in mourning, it matters not what ceremonies may be employed. "Ceremonial is the invention of man. Our original purity is given to us from God. It is as it is, and cannot be changed. Wherefore the true Sage models himself upon God, and holds his original purity in esteem. He is independent of human exigencies. Fools, however, reverse this. They cannot model themselves upon God, and have to fall back on man. They do not hold original purity in esteem. Consequently they are ever suffering the vicissitudes of mortality, and never reaching the goal. Alas! you, Sir, were early steeped in deceit, and are late in hearing the great doctrine." Confucius, having again prostrated himself twice, arose and said,

"It has been a godsend to meet you, Sir, to-day. Pray allow me to follow you as your servant, that I may benefit by your teaching. I venture to ask where you live that I may enter upon my duties and learn the great doctrine." "I have heard," replied the old man, "that if a man is a fit companion, one may travel with him into the uttermost depths of TAO. But that if he is not a fit companion, and does not know TAO, one must avoid his company, that no harm may befall. Excuse me, I must leave you." Thereupon he pushed off his boat, and disappeared among the reeds. "Yen Yüan then brought up the chariot, and Tzŭ Lu offered the hand-cord to Confucius. But the latter paid no attention. He waited until the ripples on the water had smoothed down and the sound of the punt-pole had died away, before he ventured to get up.

Tzŭ Lu, who was at the side of the chariot, enquired saying, "Master, I have been in your service now for a long time, yet never did I see you treat any man like this. In the presence of a ruler of ten thousand or a thousand chariots, I have never seen you treated other than with great respect, while you yourself would wear a haughty air. Yet before this old fisherman, leaning on his punt-pole, you cringe and bow and prostrate yourself twice before answering. Is not this too much? The disciples do not know what to make of it. Why this behaviour to an old fisherman?" "Yu!" cried Confucius, resting on the bar of the chariot; "it is difficult to make anything of you. You have long studied ceremonies and duty to your neighbour, yet you have not succeeded in getting rid of the old evil nature. Come here, and I will tell you.

Plain English · paraphraseTzŭ Lu, who was standing by the chariot, asked, "Master, I have served you for a long time, but I have never seen you act like this. When in the presence of a ruler with ten thousand or a thousand chariots, I have always seen you show great respect, and you yourself appear proud. But before this old fisherman, leaning on his punt-pole, you cringe and bow and prostrate yourself twice before answering. Isn't this too much? The disciples don't know what to make of it. Why this behavior toward an old fisherman?" "Yu!" said Confucius, resting on the bar of the chariot. "It is hard to make anything of you. You have studied ceremonies and duty to your neighbor for a long time, yet you have not succeeded in getting rid of your old evil nature. Come here, and I will tell you."

"To meet an elder without respect is want of ceremony. To see a Sage and not to honour him, is not to be in charity with man. Unless you are in charity with man, you cannot humble yourself before a fellow-creature. And unless you can honestly do this, you can never attain to that state of original purity; but the body will constantly suffer. Alas! there is no greater evil than not to be in charity with man. Yet in such a plight, O Yu, are you. "Further. TAO is the source of all creation. Men have it, and live. They lose it, and die. Affairs in antagonism thereto, fail; in accordance therewith, succeed. Therefore, wherever TAO abides, there is the reverence of the true Sage. And as this old fisherman may be said to possess TAO, could I venture not to respect him?"

LIEH TZŬ. Argument: - Outward manifestation of inward grace - Its dangers - Self-esteem - Its errors - Inscrutability of TAO - Artificiality of Confucius - Tests of virtue - Chuang Tzŭ declines office - His death. When Lieh Tzŭ Lieh Yü K'ou, a name well known in connection with TAO. But it is extremely doubtful if such a man ever lived. His record is not given by the historian Ssŭ-ma Ch'ien, and he may well have been no more than an allegorical personage created by Chuang Tzŭ for purposes of illustration. It was however thought necessary under the Han dynasty to supply his "Works"; and the treatise thus provided still passes under his name, though generally regarded as a forgery. See pp. 4, 5. went to Ch'i, half way there he turned round and came back. Falling in with Poh Hun Wu Jen, the latter said, "How is it you are so soon back again?" "I was afraid," replied Lieh Tzŭ. "Afraid of what?" asked Poh Hun Wu Jen. "Out of ten restaurants at which I ate," said Lieh Tzŭ, "five would take no payment." "And what is there to be afraid of in that?" enquired Poh Hun Wu Jen.

"The truth within not being duly assimilated," replied Lieh Tzŭ, "a certain brightness is visible externally. And to conquer men's hearts by force of the external is to induce in oneself a disregard for authority and age which is the precursor of trouble. "A restaurant keeper is one who lives by retailing soup. When his returns are counted up, his profit is but small, and his influence is next to nothing. But if such a man could act thus, how much more the ruler of a large State? His bodily powers worn out in the duties of his position, his mental powers exhausted by details of administration, he would entrust me with the government and stimulate me by reward. That is what I was afraid of." "Your inner lights are good," replied Poh Hun Wu Jen; "but if you remain stationary at this point, the world will still gather around you." Contrary to TAO. Shortly afterwards Poh Hun Wu Jen went to visit Lieh Tzŭ, and lo! his court-yard was filled with boots. Of the visitors come to hear him. These were left outside the door, in accordance with an ancient custom mentioned in the Book of Rites. See p. 368.

Plain English · paraphrase"The truth within not being fully understood," replied Lieh Tzu, "a certain brightness appears on the outside. And to win people's hearts by showing off the external is to encourage in oneself a disrespect for authority and elders, which leads to trouble. A restaurant keeper is one who lives by selling soup. When he tallies his earnings, his profit is small, and his influence is almost nothing. But if such a man could act this way, how much more so the ruler of a large state? His body worn out by the duties of his position, his mind exhausted by the details of administration, he would hand me the government and encourage me with rewards. That is what I was afraid of." "Your inner light is good," replied Poh Hun Wu Jen, "but if you stay at this level, the world will still gather around you." Contrary to TAO. Shortly afterwards, Poh Hun Wu Jen went to visit Lieh Tzu, and lo! His courtyard was filled with boots. Of the visitors who had come to hear him. These were left outside the door, in accordance with an ancient custom mentioned in the _Book of Rites_. See p. 368.

Poh Hun Wu Jen stood there awhile, facing the north, his cheek all wrinkled by resting it on his staff. Then, without a word, he departed. Upon this being announced to Lieh Tzŭ, By the servant whose duty it was to receive guests. he seized his shoes and ran out barefoot. In his hurry. When he reached the outer gate, he called aloud, "Master! now that you have come, will you not give me medicine?" "It is all over!" cried Poh Hun Wu Jen. "I told you that the world would gather around you. It is not that you can make people gather around you. You cannot prevent them from doing so. Of what use would my instruction be? Exerting influence thus unduly over others, you are by them influenced in turn. You disturb your natural constitution, and are of no further account. None of your companions Warn you of this. Their paltry talk Is but poison to a man. They are not awake, not alive to the situation. How should one of these help you? In the original, these lines rhyme. "The shrewd grow weary, the wise grieve. Those who are without abilities have no ambitions. With full bellies they roam happily about, like drifting boats, not caring whither they are bound."

There was a man of the Chêng State, named Huan. He pursued his studies at a place called Ch'iu-shih. After three years only, he had graduated as a Confucianist; and like a river which fertilises its banks to a distance of nine li, so did his good influence reach into three families. His father's, his mother's, and his wife's. He caused his younger brother to graduate as a Mihist. But inasmuch as in the question of Confucianism versus Mihism, The philosophy of Mih Tzŭ, who taught the doctrine of universal love, etc. See pp. 17, 440. the father took the side of the Mihist, at the end of ten years Huan committed suicide. Then the father dreamed that Huan appeared to him and said, "It was I who caused your son to become a Mihist. Why give all the credit to him who is but as the fruit of an autumn pine?" Various interpretations of this simile are given: none satisfactory. E.g. (1) Like a dry cone. (2) Which another has planted and reared. Verily God does not reward man for what he does, but for what he is. I.e. for the natural, not for the artificial. And it was in this sense that the younger brother was caused to become a Mihist. He was naturally so inclined.