The Human World (1)

1 Carrying luggage Yanhui visited Confucius to say farewell.

2 Confucius asked him, “Where do you go?”

3 Yanhui said, “The state of Wei.”

4 Confucius asked once more, “Why to there?”

5 Yanhui said, “I heard that Prince of Wei is young, challenging, arbitrary, dominative, and imprudent in making policy. He couldn’t detect and correct his mistakes and errors. People of Wei have suffered a lot from his governance, and they do not know what to do.

6 You ever said that such excellent talent of state as us should be dauntless to go to the country of disordered politics and exert all our talent there; we shouldn’t live with our rich life in the country of clear politics.

7 Just like doctor, he should exert his medical skill on patients in the hospital. If a hospital received healthy people only, would it be a hospital?

8 Now I will go to the state of Wei. I wish that I would save the people from suffering by my knowledge that is learned from you.”

9 Shaking his head, Confucius said to Yanhui, “With such a wish, you go to the state of Wei. I am afraid that you will be in trouble before you save the people.

10 Now you haven’t accomplished your practice yet. You better care your own business. The learning, studying and practicing requires devotion and concentration. Once there are other things you handle, it will distress your tranquil, sound and peaceful heart and your practice can’t be carried on.

11 Throughout the ages, those of perfect practice would accomplish his practice and then publicize it to others. Now you are still in practice, and you rashly present yourself to the tyrant of Wei. You would bring about your own destruction. It is not a good decision.”

12 Confucius said again, “Do you know how a person spoils his virtue in seeking for knowledge? In order to obtain fame and position in academic field, he forgets the code of virtue and does obtainment by hook and crook. When they malign each other, their knowledge and training are employed to play their role in assaulting others.

13 Ironically, learning and knowledge instead divert people far from the moral field, which people never foresee before learning.

14 Let’s say, a man who is still immature in practice rashly presents himself to a person who is cruel, violent, and powerful, and persuades the person by the moral suasion. He makes himself stand for the morality, benevolence and rebukes other for the sake of justice. Such a man is called ‘messenger of evil’.

15 People all dislike the man of‘ messenger of evil’. Instead of accepting his critique and suasion, others will rebuke and attack him in return. Yanhui! Why are you going to be rebuked and be reviled? Why to ask for disgrace?

16 Let’s say again, you like to be called sage, not to be called an unworthy man. Why do you set feet into the troubled water?

17 If you pretend to be deaf, dumb and being a yes man in the state of Wei, the maharajas would take you as a proof to prove the rightness of their policies and manipulation. At the time you would become depressive and withered, disgraceful both in the state of Wei and in the state of Lu.

18 Therefore a man who is still immature in practice, imprudently involves himself into a bad political system, which is nothing good but harm to him, as though fire is taken to quell fire and water to water. The ancients called the phenomenon as“aggravation”.

19 Once you came into the so called aggravation, you will be in the endless pre-reincarnation period; it would be terrible. If you neglecting my sound advice, your death would be round the corner.

20 Of old, Jie murdering Guang Longfen and Zhou slaying Prince Bigan illuminate that disobedience to the superior is both unwise and dangerous, even its originates are from the love to people.

21 At the stand of prince, Guang longfen and Bigan considered themselves aloof and regarded Jie and Zhou as an unworthy men. Surly the princes could not endure their doing for fame.

22 In the past, to expand their territory and enlarge their sphere of influence, Yao attacked the three small countries, Cong, Zhi, Xu’ao and Yu assaulted Hu. As a result, their governments used up treasury and many people were killed with their families destroyed; the losers in battles were captured and kept in prison; people morale was then disordered.

23 However, once a king comes to enjoy the benefit of war, he can’t help but going on the games. It must have some inevitable reasons for Genghis Khan, Hitler and Napoleon to launch the wars. It is impossible for individual force to stop them.

24 So we should be prudent in taking the very dangerous motive for fame and benefit. Few people could resist the temptation of fame and benefit. A young man as you can’t too, but maybe you are an exception. You must have had your reason for going to the state of Wei. Feel free to let me know.”

25 Yanhui said, “I will do in the way of deference outside and modesty inside, adhering to my ideas but get well alone with King of Wei at the same time. So I maintain my discreetness and reform him gradually. Is it possible?”

26 Confucius still shook his head and said, “Alas! Don’t do so. King of Wei is full of arrogance in his heart and on actions. He is temperamental so nobody dares to disobey him when discussing the affairs of state. For that matter other people denounce that it is a discussion that only King of Wei’s say counts.

27 Such man as King of Wei despises yes man at all; however, he hates and wipes immediately off those who are talented and dare to resist him. It is very difficult for you to come to reform him.

28 As I know, King of Wei has an absent look on his face when others are advising. Actually he has had decisions and doesn’t accept any advice. Your way does not work yet.”

29 What Confucius said couldn’t dissuade Yanhui yet. He went on saying, “I will be upright inside and deferential outside. I will quote what the ancient said as can as possible when expostulating the king. Doesn’t it work?

30 As books say, those who can handle everything by their instinct and intuition may be called the Son of Heaven. They know that they are equal to emperor on the position of the Son of Heaven, because both emperor and they are the sons of Nature, which is the essence of the Son of Heaven.

31 Those who behave according to the custom, habits, law and moral are the Son of Human. Bowing to salute and folding their hands they receive and send people all day. They think that are the code of conduct and the ceremony of minister. If every one does that way how could I be an exception? Do as others do so that I am not afraid of others’ critique. Such men as them are regarded as the Son of Human.

32 I would be the Son of Human. Is it right?

33 When expostulating, I quote idioms and ancient stories, and compare with the ancients so that I can shirk the possible offence of wording. The wording is up and straight while it is a touch of critique of the king and the state affairs. However King of Wei has no reason to blame me. Do you think this tactic works? ”

34 Facing his disciple’s innocence and ignorance on political system, Confucius didn’t know whether to laugh or to cry. He further knew by Yanhui’s words that Yanhui was not the suitable one to the State of Wei.

35 Confucius said, “No, No, No. Your tactic may be taken less possibility to be blamed. But reforming and expostulating a king requires much intelligence, sharp sight and quick mind. This work is too formidable to be done by your simple tactic. If you persist in your views it will cause danger.”

36 Yanhui heard so bald object of Confucius. Daunted, he said, “As you say, I shouldn’t go because of my poor ability. The question is how I prepare myself to obtain the ability and opportunity to the state of Wei where I exert my talent. I wouldn’t stay here forever! Is it?”

37 Confucius detected the change of his favorite disciple’s idea. Feeling relaxed, he said, “Your mind is disordered now. We don’t discuss it yet. You go back and fast so as to calm yourself down. I will discuss with you when you are tranquil, sound and peaceful.

38 Your original plan is still staying in your heart and isn’t gotten rid of at all. You just feel misgiving after my exhortation. Though you change your mind at once, you don’t root it out. In this mood, you can’t accept any new ideas. Go home. Meet me later.”

39 Yanhui met with Confucius’ declination. Feeling disgrace very much, he unconsciously tried to save his face somehow. He said,

40 “Fast is easy to me. My family is poor so for many months we have tasted neither wine nor flesh. Sir, the vegetarian diet is fast, isn’t it?”

41 “That is a fast according to the sacrifice observances,” answered Confucius, “but not the fast of the heart I mean.”

42 Yanhui was confused with the variety of fast. He asked again, “What is the fast of the heart”

43 Confucius smiled, “Before doing important works, we need integrity and right attitude. Calming down your heart, cleaning your body, setting good mood, and wait for the advent of important things.

44 The important things are sacrifice, praying gods, praying for son and audience with the high-level officials

45 But all those fasts are not the fast of the heart which is the highest one I will talk to you.”

46 Yanhui asked cautiously, “What’s the fast of the heart?”

47 Confucius said, “The fast of the heart is a way of practice, similar to Buddhism sitting in Zen way, meditation and Yoga.

48 When practicing the fast of the heart, the yogi devotes himself to a certain thing, as Buddha said: crossing your legs, fixing the idea ahead, deserting other ideas, focusing your attention on praying to Buddha, monk or a thing.

49 Fixing the idea, the yogi can’t hear outer information and have no reaction on it.

50 In the fast of the heart, the yogi doesn’t cut in and take part in other’s discussion which is ongoing. He just silently listens to the information from the self-nature, Buddha-nature, calmness and refinement.

51 In the beginning, the information is weak, so he has to listen attentively. The information is different from the outer stimulation.

52 At first it starts slightly from the tips of toe and finger or neck. If the yogi keeps focusing on it and being patient, the information that the self-nature gives out becomes more and more strong. It sails over his consciousness to instruct his limbs to do the individual unique actions of Yoga.

53 In the fast of the heart, the outer sound just reaches the yogi’s ears but can’t stimulate him. Image in consciousness reflects out on heart and doesn’t stimulate him any more.

54 Go in detail, the whole consciousness stops to instruct the body.

55 The whole body waits the self-nature to take over. So the fast of the heart is to stop conscious activities and to vacate the whole body as so to wait the self-nature to take over the whole body. ”

56 Listening to these, Yanhui still had a vague idea of it. To prove his idea of it, he said, "I can’t practice the fast of the heart because I don’t completely stop my conscious activities.

57 If I wanted to practice it, I would have to admit humbly the factor that the self-nature, Buddha-nature, calmness and refinement, essence really exist in my body.

58 The fast of the heart requires that consciousness stops the operation of the body and body is vacated for the self-nature rising. Is the vacation that you mention so?”

59 Confucius answer, “Well, nearly.”

60 Confucius said “Let me tell you. When you enter into Samadhi, the self-nature plays the leading role. It leads you into some actions of Yoga. At the time your body moves; however, you can’t sense why to do so and don’t know its purpose.

61 Entering into Samadhi, the self-nature predominates you body; out of Samadhi, the consciousness takes over and then the self-nature retreats into tranquility. There is no obvious threshold between them.

62 The Samadhi have no illusion that common people fear, not to mention that they cause disease and lead you into a way of evil.

63 We know that the self-nature is from Nature and a part of it. It is because of causality and chance that the self-nature melts into the flesh body. Though we don’t know why, we just insensibly accept the factor. If we take the attitude to the self-nature, we succeed in the fast of the heart.

64 Nevertheless, the experience of the fast is very particular. It is difficult to compare it with other experiences.

65 Leaving no trace of our walking are easy, but walking without touch of ground is difficult. Doing thing by other’s order or instruction, sometime it will expose to be deceptive or conscienceless but doing things in the way of Nature will not.

66 We only hear that the creature with wings can fly but never hear that the creature like man without wings can fly. We know that people with experience and learning can read some books and make some comments but we don’t know many ‘non-learning skills’ can do those without experience and learning. The strange phenomena emerge in succession after the practice of the fast of the heart. The essential point when we are in these conditions is that our mind and mood must keep tranquil and sound as if we sit in a clear and comfortable room and enjoy tranquility.

67 We sit here but meanwhile we still think and plan the worldly affairs, not deserting greed, anger and obsession. Thus our sitting is in vain, without a result.

68 If we can set aside the consciousness and let the self-nature, Buddha-nature, calmness and refinement play the leading roles, then god and ghost would obey us, let man alone.

69 The self-nature in our body is same as the one that operate everything in the universe. Yu and Shun were led by it, as did Fuxi and Jiqu. As for the Common people it is also true.

70 So I would set my heart at rest if you went to the state of Wei after accomplishing the fast of the heart. ”