1 Huishi liked using his universal view to enlighten others. Those people who liked to debate in his age became interested in the following subjects:
2 “Egg has hair”: In the egg, there must been equipped the motive force which makes chicken has hair.
3 “Hen has three feet”: Two visible feet plus the will power that drive feet to walk.
4 “Event that happens in Ying could happen elsewhere”: So, you know all events and developments under the sun by watching those in Ying.
5 “Dog may be goat”: As long as in the first place we name goat by dog. Thus dog is the animal that jumps and runs in hilly place as easily as in plain, baaing and evacuating black grainy shit.
6 “Horse may lay eggs”: As long as at the very beginning we call hen, duck or bird by the name of horse.
7 “Frog has tail”: Tadpole has tail, and frog is molted from tadpole, so we can say frog has tail.
8 “Fire not hot”: The hot of a fire is the feeling of people who has closed to the fire. It is not the quality of fire itself.
9 “Hill has mouth”: Mouth is where people breathe and making a sound. The hill wind with sound is happen always, so we may say “Hill has mouth”.
10 “Wheel not rolling on the ground”: Wheel is a circle and what has attached the ground is a small point of the circle, and this point can’t represent the whole wheel.
11 “Eye can’t see”: Without consciousness, eye can’t see anything.
12 What a man sees is the surface of a thing, he can’t never see its real contain or property.
13 In compare with something it’s long or short is relative not absolute compare. The big turtle is longer than the small or the infant snake.
14 Square and circle are relative not absolute. Watching carefully, a small part of the line of a square is not square and a circle is not circle. For this reason, the carpenter using a ruler to draw a square, he can’t say it is absolutely square, also the circle carpenter using compass to draw, he can’t say it is absolutely circle.
15 He chisels a hole on wood but the hole does not fit the chisel tightly.
16 When bird flies, its shadow is moveless.
17 At a certain moment, flying arrow is neither moving nor still.
18 The infant dog is not a mature dog.
19 A yellow horse, a brown ox and the concept of animal like horse and ox there are three animals, instead of two.
20 A white dog, if watch his black eyes only, it is possible be called a black dog.
21 The first horse ever emerged in this world; its mother must be not a horse. So, we say this pony had no mother like horse.
22 Cut a wood of one-inch length into half every day, and you will never complete cutting in ten thousand years.
23 The above said issues were just a part of Huishi’s arguments.
24 People of this school spared all his life to dispute with Huishi about the said issues. Its representatives were Hengtuan and Gongsun Long. They confused people by these freak theories and tried to change people’s mind. They won in the disputes by sophism but nobody was convinced, because what they did are wordplays and the purpose is to show off their intelligence by his wit.
25 Huishi always was eager for win, he was proud of his eloquence, thinking him the greatest man of wisdom. But he knew little about Tao.
26 A man called Huang Liao from south asked Huishi, “Why does heaven not cave in? Why does earth not subside? What is the cause of rain, wind, thunder and lightening?” Huishi bolted out the answers by his way of eloquence. He would endlessly spout of each event in universe. What’s more, what he said became more and more freak.
27 He always refuted something that others thought true by his freak theories. Hence, few people trusted Huishi.
28 Huishi went astray because he disregarded the essential part of all things--soul-- and instead focused on the part of material. On the level of universe, his knowledge and wit are no more than hum of mosquito and gadfly. His knowledge is useless in research of universe.
29 It is enough to know that all things are one and from the same source. We should spend more time on studying Tao and soul, which is the way to concentrate the main points.
30 Huishi splurged too much energy on assorted items. At last, he just enjoyed the reputation of man of debate. It was rather pitiful. Huishi wasted his talent, acquainting nothing in his life. He indulged himself in material world so that he lost the way back home as if a man chased echo by shouting or a man ran round his shadow. It was very pitiful that he had achieved nothing at last.
2009年1月21日 星期三
Under the Heaven (7)
1 Huishi’s knowledge was all-inclusive. His works were fairly many. Nevertheless, his thought was very freak, and his awareness of truth was problem-ridden.
2 He described the material world as follows, “Anything infinitely big has no boundary and so it is called ‘large infinity’; anything infinitely small has nothing in it and so it is called ‘small infinity’.
3 If press a thing into so thin that it has no thickness, then, there is no thing can be put on its surface; and in principle, it can be extended to thousand miles square wide. In the point of view of universe, the heaven is as high as the earth, and mountain is as high as lake. At noon, sun seems holding at the middle of heaven, but actually it is becoming down to the west. Creatures are bond to die since they are born.
4 There are nuances among things of same species, or they are said similar. There are totally different appearances among things of different species but detailed study finds that there still some similarities between them. That is called nuance among similar and similar among difference.
5 Distance by pointing to south seems infinite. Nevertheless, it is limited. For example, we stand on earth and go south. Someday, you will find yourself reaching the starting place. The distance between starting place and end place is a circle of earth but it eventually is limited.”
6 Huishi added, “A man starts to Yue today but he arrives there yesterday. Time reverses. Iron rings linked each other can be unlinked.”
7 Hui said, “I know that the center of heaven is located above the linking line of north of Yan and south of Yue.
8 People should love all things, because universe, heaven and earth are integrated and derive from the same source.”
2 He described the material world as follows, “Anything infinitely big has no boundary and so it is called ‘large infinity’; anything infinitely small has nothing in it and so it is called ‘small infinity’.
3 If press a thing into so thin that it has no thickness, then, there is no thing can be put on its surface; and in principle, it can be extended to thousand miles square wide. In the point of view of universe, the heaven is as high as the earth, and mountain is as high as lake. At noon, sun seems holding at the middle of heaven, but actually it is becoming down to the west. Creatures are bond to die since they are born.
4 There are nuances among things of same species, or they are said similar. There are totally different appearances among things of different species but detailed study finds that there still some similarities between them. That is called nuance among similar and similar among difference.
5 Distance by pointing to south seems infinite. Nevertheless, it is limited. For example, we stand on earth and go south. Someday, you will find yourself reaching the starting place. The distance between starting place and end place is a circle of earth but it eventually is limited.”
6 Huishi added, “A man starts to Yue today but he arrives there yesterday. Time reverses. Iron rings linked each other can be unlinked.”
7 Hui said, “I know that the center of heaven is located above the linking line of north of Yan and south of Yue.
8 People should love all things, because universe, heaven and earth are integrated and derive from the same source.”
Under the Heaven (6)
1 The ancient thoughts which Chuang Tzu prefers were: Self-nature, Buddha-nature, Qi, calmness and soul are formless. What is life and death? Are universe and man integrated? What is the destination the soul and consciousness go; how they settle down. All things unfolding before us but we can’t find the trace of source from them.
2 Chuang Tzu expressed his opinion on life and universe with humoristic and free language. Chuang Tzu argued that universe exists under the chaotic condition so common description is not enough to describe its trueness. Therefore, for the same reason, people couldn’t understand life and universe via a single description only.
3 Chuang Tzu used unprejudiced word to be the main frame of his book; quoted authority's words to narrate truth; used fable to enrich and vivify the book. As other sage who attained enlightenment, Chuang Tzu was able to communicate with heaven and earth, and became more modest and respectful.
4 He was well aware that all things are holy and worshipful to him; all things actually are integrated, without any discrimination. He stood on the top of world to watch the change of this world as if ant crawled on ground and bustled for life. He didn’t question for right and wrong. So, he could live well in various kinds of environment. He could get well along with it and even melted into it.
5 His articles were harangue, seeming lengthy, which was an unavoidable shortcoming, mainly because his head teemed with various thoughts which could not help rushing out.
6 His intonation was unique, scoff in seriousness. Most of them were funny and lovely. On metaphysics, he roamed around with the creator; out of metaphysics, he made friends with the gentlemen of Zen practice and of seeking for Tao.
7 Chuang Tzu’s thought system was broad and profound; the point of his articles covered all things and all phenomena. It is difficult to master the frequently-changing life and entity of all things; the operational rule of Tao is limitless, profound and obscure. So, Chuang Tzu’s article was elusive, which was bound to be so.
2 Chuang Tzu expressed his opinion on life and universe with humoristic and free language. Chuang Tzu argued that universe exists under the chaotic condition so common description is not enough to describe its trueness. Therefore, for the same reason, people couldn’t understand life and universe via a single description only.
3 Chuang Tzu used unprejudiced word to be the main frame of his book; quoted authority's words to narrate truth; used fable to enrich and vivify the book. As other sage who attained enlightenment, Chuang Tzu was able to communicate with heaven and earth, and became more modest and respectful.
4 He was well aware that all things are holy and worshipful to him; all things actually are integrated, without any discrimination. He stood on the top of world to watch the change of this world as if ant crawled on ground and bustled for life. He didn’t question for right and wrong. So, he could live well in various kinds of environment. He could get well along with it and even melted into it.
5 His articles were harangue, seeming lengthy, which was an unavoidable shortcoming, mainly because his head teemed with various thoughts which could not help rushing out.
6 His intonation was unique, scoff in seriousness. Most of them were funny and lovely. On metaphysics, he roamed around with the creator; out of metaphysics, he made friends with the gentlemen of Zen practice and of seeking for Tao.
7 Chuang Tzu’s thought system was broad and profound; the point of his articles covered all things and all phenomena. It is difficult to master the frequently-changing life and entity of all things; the operational rule of Tao is limitless, profound and obscure. So, Chuang Tzu’s article was elusive, which was bound to be so.
Under the Heaven (5)
1 Some ancient schools held that the foundation of all things is delicate and the material world is superficial phenomenon of the real world. All ways of measure and calculation can’t express real image of the true world. Only reclusive, simple and pure practice life can make you stay with gods and know the truth.
2 The representatives of the thought were Guan Yin and Laotse. The school’s main aim was that they deem the immortal part of life is self-nature, Buddha-nature, Qi, calmness, refinement and soul. All things are from the same source. The key of their education was to be gentle, civilized, modest and aloof. They didn’t use artificial ways to distract ecological operation.
3 Guan Yin said, “When you reach the level of no-self and being flexibility, the truth will appear naturally.” People move should be as water and held still as mirror. When interacting on the objective conditions, people should act like echo, to the point, neither more nor less. When a man of practice he clearly knows that the five sensations, such as sorrow, joy, pain, pleasure and freedom, actually are of vanity, he has entered the realm of Nirvana.
4 Guan Yin encouraged people that: calm down, making their frame of mind be like a still and clear lake; people are in complete harmony with environment, doing as Rome do; people never make efforts to create or change environment, forever following fashion, never being pioneer.
5 Laotse said, “He who is aware of the Male, but keep to the Female, becomes the ravine of the world. He who is conscious of the white, but keeps to obscurity, becomes the valley of the world.” (Tao Te Ching 28) Laotse insisted that your wit should never be wasted on the worldly affairs; if you did, you would be distracted so as to affect the mind of practice which requiring-- moves as water and holds still as mirror--. People scramble for doing cause and attaining glory; a man of wisdom however, hides out to avoid being bothered. He likes much the place that others dislike; when environment need someone to do something, and no one want to take the responsibility, if he can, he will do it. Nevertheless, he undertakes the fault if any, and lets other share his credit.
6 Laotse knew that five sensations are empty and all things are impermanent. So let it be to scramble for what people need. Anyway, it is vain at last. People should seek directly for the permanent joy of Nirvana that looks illusory but is essential in nature.
7 Additionally, people must see that possession of excessive worldly things only impedes him to obtain higher wisdom. Therefore, the wise man, he accumulating no worldly treasure, instead, it conduces him to have more precious treasure. His life is free and leisurely. If possible, he never bends his mind to do cause. He derides common people who bustle all day.
8 Common people always pray for good luck. He however, feels contented for status in quo and stoops to comprise. He said, “Others see me silent, destitute, unworthy of being envied, which instead makes less occasions to contract enmity with other. Nothing is better than this.”
9 He believed firmly that a man must have comprehensive awareness of wealth, knowledge, tolerance and sight; for the deeply understanding he has, he is steady in mind. So, he can conserve a sound, tranquil and peaceful heart. His life must be simple and plain. He must avoid being enslaved by material that becomes his burden.
10 He said, “Flexibility is necessary. Stiffness and stubbornness are dangerous and incapable of fitting change.” In my opinion, these concepts and theories verily are the most precious thought.
11 Guang Yin and Laotse are one of the greatest ancient thinkers.
2 The representatives of the thought were Guan Yin and Laotse. The school’s main aim was that they deem the immortal part of life is self-nature, Buddha-nature, Qi, calmness, refinement and soul. All things are from the same source. The key of their education was to be gentle, civilized, modest and aloof. They didn’t use artificial ways to distract ecological operation.
3 Guan Yin said, “When you reach the level of no-self and being flexibility, the truth will appear naturally.” People move should be as water and held still as mirror. When interacting on the objective conditions, people should act like echo, to the point, neither more nor less. When a man of practice he clearly knows that the five sensations, such as sorrow, joy, pain, pleasure and freedom, actually are of vanity, he has entered the realm of Nirvana.
4 Guan Yin encouraged people that: calm down, making their frame of mind be like a still and clear lake; people are in complete harmony with environment, doing as Rome do; people never make efforts to create or change environment, forever following fashion, never being pioneer.
5 Laotse said, “He who is aware of the Male, but keep to the Female, becomes the ravine of the world. He who is conscious of the white, but keeps to obscurity, becomes the valley of the world.” (Tao Te Ching 28) Laotse insisted that your wit should never be wasted on the worldly affairs; if you did, you would be distracted so as to affect the mind of practice which requiring-- moves as water and holds still as mirror--. People scramble for doing cause and attaining glory; a man of wisdom however, hides out to avoid being bothered. He likes much the place that others dislike; when environment need someone to do something, and no one want to take the responsibility, if he can, he will do it. Nevertheless, he undertakes the fault if any, and lets other share his credit.
6 Laotse knew that five sensations are empty and all things are impermanent. So let it be to scramble for what people need. Anyway, it is vain at last. People should seek directly for the permanent joy of Nirvana that looks illusory but is essential in nature.
7 Additionally, people must see that possession of excessive worldly things only impedes him to obtain higher wisdom. Therefore, the wise man, he accumulating no worldly treasure, instead, it conduces him to have more precious treasure. His life is free and leisurely. If possible, he never bends his mind to do cause. He derides common people who bustle all day.
8 Common people always pray for good luck. He however, feels contented for status in quo and stoops to comprise. He said, “Others see me silent, destitute, unworthy of being envied, which instead makes less occasions to contract enmity with other. Nothing is better than this.”
9 He believed firmly that a man must have comprehensive awareness of wealth, knowledge, tolerance and sight; for the deeply understanding he has, he is steady in mind. So, he can conserve a sound, tranquil and peaceful heart. His life must be simple and plain. He must avoid being enslaved by material that becomes his burden.
10 He said, “Flexibility is necessary. Stiffness and stubbornness are dangerous and incapable of fitting change.” In my opinion, these concepts and theories verily are the most precious thought.
11 Guang Yin and Laotse are one of the greatest ancient thinkers.
Under the Heaven (4)
1 Other well-known thoughts were from these schools whose representatives were Peng Meng, Tian Pian and Shen Dao. They insisted that people should be an absolutely free man, gathering but cliquing, worshiping nature and being selfless. They claimed that people should not be bound by any material under any condition. Being anxiety-free, they took things as they came; they didn’t think themselves right and insist to doing something on his own way.
2 The key thought of this school was that all things are integrated. You take away any part; you omit the other part. They said, “Heaven can cover all things but can’t bear; earth can bear all thing but can’t cover.” Real Tao covers all but it can’t be made clear by language.
3 They knew that all things have its advantage and also have its disadvantage in some respect. They thought that biasing a part inevitably miss the image of the whole. Therefore, teaching itself can't lead the learner to know the truth; only practice of Tao is possible.
4 For the reason, Shen Dao excluded knowledge and self-awareness. He never did things on his own will until when they were out of absolute necessity. His principle to walk in the world was that to be fair to treat all things. Shen Dao said, “A man says: I understand it. Actually he possibly doesn’t know it well. A little of knowledge that a man acquaints is the start where he leaves truth further and further.”
5 Such believe led to their self-will, obstinacy and irresponsibility, caring for nothing and uninhabited. Shen Dao laughed at worldly people who worshiping sage. He despised sages, slandering them at his will. Facing problem, he had no fixed opinion, just doing the way what the situation was necessary for surviving.
6 He didn’t plan for any purpose and didn’t care for it after it passed. He didn’t believe plan and so on. He didn’t take measures until when it must be done. He whirled as whirlwind and drifted in wind as a feather, and he was more like grindstone racing. No matter what, his behaviors had helped him to avoid the chance of against the law.
7 He held that animal doesn’t stop to do his own things without sake; it doesn’t waste efforts to think what to do tomorrow. Animal forever receives life as it comes. It does what it should do and needn’t plan in advance. For following this principle, Shen Dao had no praising and no blaming by others in his life.
8 The gist of Shen Dao’s conduct were to imitate the operation of universe; to do things without plan in advance; sage and man of wisdom are useless; a piece of earth however, contains the philosophy of Tao.
9 Shen Dao was remarked by common people that his theory is suitable only for the death, not for the living. His theory makes learner freak and perverted.
10 Tian Pian learnt from Peng Meng. Peng Meng’s teacher even said, “Ancient people who learn Tao sought for the realm of no praising and no blaming; that realm is so unfathomable that can’t be described with language.”
11 Under the unavoidable condition, they used the opposite and reversed ways to describe it. Tell the truth, the Tao that they have described is not Tao. What they think right is not right actually. Generally speaking, They, Peng Meng, Tian Pian and Shen Dao, don’t understand the real Tao. What they know just is the superficial knowledge of it.
2 The key thought of this school was that all things are integrated. You take away any part; you omit the other part. They said, “Heaven can cover all things but can’t bear; earth can bear all thing but can’t cover.” Real Tao covers all but it can’t be made clear by language.
3 They knew that all things have its advantage and also have its disadvantage in some respect. They thought that biasing a part inevitably miss the image of the whole. Therefore, teaching itself can't lead the learner to know the truth; only practice of Tao is possible.
4 For the reason, Shen Dao excluded knowledge and self-awareness. He never did things on his own will until when they were out of absolute necessity. His principle to walk in the world was that to be fair to treat all things. Shen Dao said, “A man says: I understand it. Actually he possibly doesn’t know it well. A little of knowledge that a man acquaints is the start where he leaves truth further and further.”
5 Such believe led to their self-will, obstinacy and irresponsibility, caring for nothing and uninhabited. Shen Dao laughed at worldly people who worshiping sage. He despised sages, slandering them at his will. Facing problem, he had no fixed opinion, just doing the way what the situation was necessary for surviving.
6 He didn’t plan for any purpose and didn’t care for it after it passed. He didn’t believe plan and so on. He didn’t take measures until when it must be done. He whirled as whirlwind and drifted in wind as a feather, and he was more like grindstone racing. No matter what, his behaviors had helped him to avoid the chance of against the law.
7 He held that animal doesn’t stop to do his own things without sake; it doesn’t waste efforts to think what to do tomorrow. Animal forever receives life as it comes. It does what it should do and needn’t plan in advance. For following this principle, Shen Dao had no praising and no blaming by others in his life.
8 The gist of Shen Dao’s conduct were to imitate the operation of universe; to do things without plan in advance; sage and man of wisdom are useless; a piece of earth however, contains the philosophy of Tao.
9 Shen Dao was remarked by common people that his theory is suitable only for the death, not for the living. His theory makes learner freak and perverted.
10 Tian Pian learnt from Peng Meng. Peng Meng’s teacher even said, “Ancient people who learn Tao sought for the realm of no praising and no blaming; that realm is so unfathomable that can’t be described with language.”
11 Under the unavoidable condition, they used the opposite and reversed ways to describe it. Tell the truth, the Tao that they have described is not Tao. What they think right is not right actually. Generally speaking, They, Peng Meng, Tian Pian and Shen Dao, don’t understand the real Tao. What they know just is the superficial knowledge of it.
Under the Heaven (3)
1 Other concepts and theories popular in the society hold the followings: to be free from the bondage of custom; to disburden the desire of material; not to show off your own advantage; not to make you unique and larruping; not to criticize others; to wish that country is peaceful, people live well and joyful and all people live through the natural span of life.
2 Some people, such as Song Bing and Yin Wen, were fond of the theories. They called themselves “Top of Hua Mountain”, by which they distinguished themselves from other schools. People of the school considered for others forever. They said that the conduct from their inner heart was “activity of mind”.
3 Kindness on face, they were friendly to people and publicize their ideas. They held that their theory was the only one that should be advocated. When being insult, they never fought back. Against war, they insisted that army must be dismissed so that war was gone for good in this world. They tried to persuade officials and generals to accept their idea. Nobody really accepted it but they never gave up the persuasion.
4 These people verily overdid. They called modestly themselves disciple and called other sir. They would say, “Five dou of rice is enough to me. I am afraid that others will starve due to insufficient rice. Although I am starving, I care more about other’s hardship and hunger.”
5 They deeply believed that “The men like them who always caring about people, the people will feed back and do what necessary to keep them alive.” Those men their concept may not meet the requirement of Tao, but they really are a group of people who always bent their mind to saving others. Their lessons were that: a man of noble character should not criticize others; he should not become slave for material, enslaved by it; he should not do something that is useless to society and world. They pointed frankly it out that attacking other country was wrong so they asked soldiers to dismiss to home as farmers. In the request of personal culture, they insisted on pure mind and less desire.
2 Some people, such as Song Bing and Yin Wen, were fond of the theories. They called themselves “Top of Hua Mountain”, by which they distinguished themselves from other schools. People of the school considered for others forever. They said that the conduct from their inner heart was “activity of mind”.
3 Kindness on face, they were friendly to people and publicize their ideas. They held that their theory was the only one that should be advocated. When being insult, they never fought back. Against war, they insisted that army must be dismissed so that war was gone for good in this world. They tried to persuade officials and generals to accept their idea. Nobody really accepted it but they never gave up the persuasion.
4 These people verily overdid. They called modestly themselves disciple and called other sir. They would say, “Five dou of rice is enough to me. I am afraid that others will starve due to insufficient rice. Although I am starving, I care more about other’s hardship and hunger.”
5 They deeply believed that “The men like them who always caring about people, the people will feed back and do what necessary to keep them alive.” Those men their concept may not meet the requirement of Tao, but they really are a group of people who always bent their mind to saving others. Their lessons were that: a man of noble character should not criticize others; he should not become slave for material, enslaved by it; he should not do something that is useless to society and world. They pointed frankly it out that attacking other country was wrong so they asked soldiers to dismiss to home as farmers. In the request of personal culture, they insisted on pure mind and less desire.
Under the Heaven (2)
1 Mozi and Qinhuali advocated that it is admirable and worth of imitation that resource is not wasted; abiding by the worldly decree and regulation; emotion and character should be focused on love and concern of others.
2 Mozi was against music and advocated austerity in his book. He never sang and never mourned for death in his whole life. He was against war, instructed people to love widely and support all creatures. In his dictionary there was no word of “anger”. He, as other scholars, read various books to learn assorted knowledge. He insisted that all kinds of music books should be burned, including Yellow Emperor’s Xianchi, Yao’s Danzhang, Shun’s Dashao, Yu’s Daxia, Tang’s Dahuo, King of Weng’s Biyong and Wu belonging to king of Wu and Duke of Zhou.
3 The ancient funeral treatment was strictly subject to ranks difference. Emperor’s coffin had seven layers; marquis’s five; senior official’s three; junior official’s two. Mozi claimed that in the funeral ceremony people should not sing and not wear sable; people all use three-layer coffin and need no outer coffin, despite of rank and position.
4 The claim of Mozi not only fitted nobody else but also didn’t fit him, because if he acted on it, it means that he didn’t love himself; if he asked others to do so, it means that he didn’t love others. However, the school of Mozi was still popular at that time.
5 I deems however, refraining oneself not to sing when has the mood, gulping back ones tears when is sad and prohibiting the band to play in the guests, all those rules are unreasonable. Moze was a hard working man; he left nothing to his offspring. His regulation was simply too punitive and made people felt depressed and sorry. I don’t think his advocate is workable and I am afraid that his school is not able to become the most acceptable one in the future. My reason is that any one against the will of people and his advocate can’t be executed; it is doomed to be rejected by people, and leave the kingcraft far away.
6 Mozi adored Yu. He held that Yu traveled through three hundred mountains and wading through three thousand rivers for controlling the flood. He channeled water over nine states into the ocean. Moil of many years ground off his hairs on feet. By his moil in rain and wind, he sorted out a living place for people. Thereby, Mozi acclaimed that Yu is the greatest sage who has done greatest contribution to the worldly people.
7 To imitate Yu, Mozi wore sackcloth and geta in his life. He worked day and night, no stop. Mozi explained, “Only doing so makes me carry out the way of Yu. I am competent to be a scholar of Mo school.”
8 Xiangli Qin’s disciples and Wuhou’s disciples belonged to southern Mo school, such as Kudi, Yichi and Deng Lingzi. However, they thought themselves different from other Mo schools. So, they called themselves “Different Mo”
9 These debate-mania scholars have a continuous debate on the feeling of a stone is white by eye and the feeling of a stone is hard by hand and whether the two different feelings are describing the same stone or actually they are two different stones. They look the man, such as Yu, who is austere and hard working as sage, doing according to the sage’s conception and willing to be his successors.
10 Theory of Mozi and theory of Qinhuali have nothing debatable. Only their conducts are of problem. If the successors insist on their conducts, then they are of hardship and fatigue to malformation.
11 On the whole, Mozi’s defects can’t obscure his virtue in his life. Besides his painstaking life is unacceptable by others, Mozi has held steadily his believe and his conducts according to his words, by which he is regarded as an outstanding man.
2 Mozi was against music and advocated austerity in his book. He never sang and never mourned for death in his whole life. He was against war, instructed people to love widely and support all creatures. In his dictionary there was no word of “anger”. He, as other scholars, read various books to learn assorted knowledge. He insisted that all kinds of music books should be burned, including Yellow Emperor’s Xianchi, Yao’s Danzhang, Shun’s Dashao, Yu’s Daxia, Tang’s Dahuo, King of Weng’s Biyong and Wu belonging to king of Wu and Duke of Zhou.
3 The ancient funeral treatment was strictly subject to ranks difference. Emperor’s coffin had seven layers; marquis’s five; senior official’s three; junior official’s two. Mozi claimed that in the funeral ceremony people should not sing and not wear sable; people all use three-layer coffin and need no outer coffin, despite of rank and position.
4 The claim of Mozi not only fitted nobody else but also didn’t fit him, because if he acted on it, it means that he didn’t love himself; if he asked others to do so, it means that he didn’t love others. However, the school of Mozi was still popular at that time.
5 I deems however, refraining oneself not to sing when has the mood, gulping back ones tears when is sad and prohibiting the band to play in the guests, all those rules are unreasonable. Moze was a hard working man; he left nothing to his offspring. His regulation was simply too punitive and made people felt depressed and sorry. I don’t think his advocate is workable and I am afraid that his school is not able to become the most acceptable one in the future. My reason is that any one against the will of people and his advocate can’t be executed; it is doomed to be rejected by people, and leave the kingcraft far away.
6 Mozi adored Yu. He held that Yu traveled through three hundred mountains and wading through three thousand rivers for controlling the flood. He channeled water over nine states into the ocean. Moil of many years ground off his hairs on feet. By his moil in rain and wind, he sorted out a living place for people. Thereby, Mozi acclaimed that Yu is the greatest sage who has done greatest contribution to the worldly people.
7 To imitate Yu, Mozi wore sackcloth and geta in his life. He worked day and night, no stop. Mozi explained, “Only doing so makes me carry out the way of Yu. I am competent to be a scholar of Mo school.”
8 Xiangli Qin’s disciples and Wuhou’s disciples belonged to southern Mo school, such as Kudi, Yichi and Deng Lingzi. However, they thought themselves different from other Mo schools. So, they called themselves “Different Mo”
9 These debate-mania scholars have a continuous debate on the feeling of a stone is white by eye and the feeling of a stone is hard by hand and whether the two different feelings are describing the same stone or actually they are two different stones. They look the man, such as Yu, who is austere and hard working as sage, doing according to the sage’s conception and willing to be his successors.
10 Theory of Mozi and theory of Qinhuali have nothing debatable. Only their conducts are of problem. If the successors insist on their conducts, then they are of hardship and fatigue to malformation.
11 On the whole, Mozi’s defects can’t obscure his virtue in his life. Besides his painstaking life is unacceptable by others, Mozi has held steadily his believe and his conducts according to his words, by which he is regarded as an outstanding man.
2009年1月20日 星期二
Under the Heaven (1)
1 Various schools of all ages are numerous, each of which think itself is the best. Some of them still have somewhat influence on all levels. Nevertheless, most of them are gone.
2 Human civilizations should have public-accepted narration on some important issues. For example:
3 Where is god from?
4 Where does consciousness arise from?
5 How does sage attain their wisdom, especially the no-learning skill?
6 Who entitle the power to ruler?
7 He, who conforms to Tao, is god, Buddha or the Holy One.
8 He, who complies with virtue, is god-man.
9 He, who acts on the truth of factor, is perfect man.
10 He, who acts on the principle of heaven and deals with everything changing under the guideline of virtue, is sage.
11 He, who holds kindness, acts on the principle of righteousness, treat others by courtesy and walks in beneficence, gentleness and clemency, is the man of noble character.
12 He, who acts on the following four principles, is regarded a good official.
(1) To take law and regulation as standard.
(2) To employ people according to their talents without discrimination.
(3) To judge everything by evidence. Namely, learn about factors before decision.
(4) To meet people’s basic requirement: employment, good living condition, saving money and aiding people who have no support of life.
13 Ancient people knew clearly about the life: they worshiped god and Buddha; they sacrificed heaven and earth for them breeding all creatures and offering peaceful and nice life. There was a defined law to be abided by, according to which all things, petty or great, are done. Ancient books legibly read the ancient rite, etiquette and system. Scholars from Zhou and Lu were well acquainted with the relative poem, history, etiquette and music, which were also the topics studied by many other schools.
14 Book of Poem is used to exchange people’s wills and wishes. Book of History is the record of factors. Book of Etiquette is the code of conduct. Book of Music is used to express soul’s harmony. Book of Changes is on mystery and the exchange of Yin and Yang. The book of Spring and Autumn is on study of social situation and duty.
15 Nowadays our society becomes more complicated. There is no clear-cut standard to tell from god, Buddha, perfect man, sage and man of noble character. Moral definition starts to be vague. Many scholars occasionally get some ideas that are seized tightly as if they got treasure, each of them is good at one technique and disregard other knowledge; there is no harmony and exchange among them, which is very pitiful.
16 Intellectuals bend to analyze the wonderfulness of heaven and earth, the secret of creator and the intact thought system of ancient people. However, their efforts can’t make them really understand the wonderfulness of heaven and earth and god’s accurateness, because Tao hides in darkness and it can’t be described completely with their limit knowledge.
17 Each person wants to establish his own thought system. It is no wonder that the intellectuals’ theories go further from Tao. Unfortunately, later scholars are misguided; they neglect the simple and lucid philosophy of ancient sages. When various schools are established, the kingdom of thought starts to break down.
2 Human civilizations should have public-accepted narration on some important issues. For example:
3 Where is god from?
4 Where does consciousness arise from?
5 How does sage attain their wisdom, especially the no-learning skill?
6 Who entitle the power to ruler?
7 He, who conforms to Tao, is god, Buddha or the Holy One.
8 He, who complies with virtue, is god-man.
9 He, who acts on the truth of factor, is perfect man.
10 He, who acts on the principle of heaven and deals with everything changing under the guideline of virtue, is sage.
11 He, who holds kindness, acts on the principle of righteousness, treat others by courtesy and walks in beneficence, gentleness and clemency, is the man of noble character.
12 He, who acts on the following four principles, is regarded a good official.
(1) To take law and regulation as standard.
(2) To employ people according to their talents without discrimination.
(3) To judge everything by evidence. Namely, learn about factors before decision.
(4) To meet people’s basic requirement: employment, good living condition, saving money and aiding people who have no support of life.
13 Ancient people knew clearly about the life: they worshiped god and Buddha; they sacrificed heaven and earth for them breeding all creatures and offering peaceful and nice life. There was a defined law to be abided by, according to which all things, petty or great, are done. Ancient books legibly read the ancient rite, etiquette and system. Scholars from Zhou and Lu were well acquainted with the relative poem, history, etiquette and music, which were also the topics studied by many other schools.
14 Book of Poem is used to exchange people’s wills and wishes. Book of History is the record of factors. Book of Etiquette is the code of conduct. Book of Music is used to express soul’s harmony. Book of Changes is on mystery and the exchange of Yin and Yang. The book of Spring and Autumn is on study of social situation and duty.
15 Nowadays our society becomes more complicated. There is no clear-cut standard to tell from god, Buddha, perfect man, sage and man of noble character. Moral definition starts to be vague. Many scholars occasionally get some ideas that are seized tightly as if they got treasure, each of them is good at one technique and disregard other knowledge; there is no harmony and exchange among them, which is very pitiful.
16 Intellectuals bend to analyze the wonderfulness of heaven and earth, the secret of creator and the intact thought system of ancient people. However, their efforts can’t make them really understand the wonderfulness of heaven and earth and god’s accurateness, because Tao hides in darkness and it can’t be described completely with their limit knowledge.
17 Each person wants to establish his own thought system. It is no wonder that the intellectuals’ theories go further from Tao. Unfortunately, later scholars are misguided; they neglect the simple and lucid philosophy of ancient sages. When various schools are established, the kingdom of thought starts to break down.
Lietse (12)
Lietse (12A)
1 When Chuang Tzu was dying of illness, his disciples started to prepare a solemn funeral for him.
2 Having known their idea, Chuang Tzu went all out to be against it. He argued, “I take heaven and earth as my tomb and take star, moon and sun as my buried items. Kin, friend and gods come to take part in my funeral. Isn’t it solemn and respectful enough? Why do you arrange another special funeral?”
3 His disciple said, “If it is the funeral that you have mentioned, we are afraid that crow and condor would peck your corpus.”
4 Chuang Tzu replied, “On land, condor eats up me. Doesn’t ant do it if underground? I will be eaten up on the ground or underground. Why do you take twists and turns to feed me to the underground one, instead of the one on the ground?”
Lietse (12B)
1 People all expect peace; however, it is impossible to gain peace by force. People all expect peace agreement with others; but it is a vain attempt to reach the public-accepted agreement by dishonest way.
2 People, who like playing tricks, are trapped eventually in their own tricks.
3 The factors proved that people, who have complete virtue and treat others in honest way, in the view of long term are surpass the man who likes playing tricks in terms of being trusted.
4 Most of people in this world however, don’t know it. Isn’t it miserable?
1 When Chuang Tzu was dying of illness, his disciples started to prepare a solemn funeral for him.
2 Having known their idea, Chuang Tzu went all out to be against it. He argued, “I take heaven and earth as my tomb and take star, moon and sun as my buried items. Kin, friend and gods come to take part in my funeral. Isn’t it solemn and respectful enough? Why do you arrange another special funeral?”
3 His disciple said, “If it is the funeral that you have mentioned, we are afraid that crow and condor would peck your corpus.”
4 Chuang Tzu replied, “On land, condor eats up me. Doesn’t ant do it if underground? I will be eaten up on the ground or underground. Why do you take twists and turns to feed me to the underground one, instead of the one on the ground?”
Lietse (12B)
1 People all expect peace; however, it is impossible to gain peace by force. People all expect peace agreement with others; but it is a vain attempt to reach the public-accepted agreement by dishonest way.
2 People, who like playing tricks, are trapped eventually in their own tricks.
3 The factors proved that people, who have complete virtue and treat others in honest way, in the view of long term are surpass the man who likes playing tricks in terms of being trusted.
4 Most of people in this world however, don’t know it. Isn’t it miserable?
Lietse (11)
1 A businessman wanted to invite Chuang Tzu as the general manager of his shoe factory. He considered that Chuang Tzu is certain to make the factory thrive and make much money for him with his reputation and expertise in the field of making shoes.
2 Chuang Tzu however, refused it. Chuang Tzu told the boss, “Have you heard the ox that is bred intentionally for scarification? The ox lives a good life. When it is cold, its owner is afraid that it is frozen so that he dresses it with special clothes. Its food is the best grass and soy. When it has been tugged into the temple and slaughtered for scarification; however, it is too late though it wants to be a lonely ox that grazes at the foot of the hill.
3 Though I am poor, I would rather lead an easy and leisure life. I don’t want to be a general manager who deals with a lot of trivia from nine am to five pm everyday. Thank you for your kindness; I can’t accept your offer!”
2 Chuang Tzu however, refused it. Chuang Tzu told the boss, “Have you heard the ox that is bred intentionally for scarification? The ox lives a good life. When it is cold, its owner is afraid that it is frozen so that he dresses it with special clothes. Its food is the best grass and soy. When it has been tugged into the temple and slaughtered for scarification; however, it is too late though it wants to be a lonely ox that grazes at the foot of the hill.
3 Though I am poor, I would rather lead an easy and leisure life. I don’t want to be a general manager who deals with a lot of trivia from nine am to five pm everyday. Thank you for your kindness; I can’t accept your offer!”
Lietse (10)
1 One of Chuang Tzu’s friends had the honor to be summoned to meet the king of Song due to his meritorious deeds. He was awarded the wealth equal to ten carriages of rice. So, this guy flaunted it everywhere, feeling extremely arrogant.
2 Chuang Tzu told this friend a story. “There was a poor family living in the river bank. They usually live on knitting reed products. Someday the youngest son of the family dived and happened to find a valuable pearl.
3 The kid was very delighted to show the pearl to his father. The old man saw it and said, “Come to take stone to smash it. This precious pearl must be the one on the head of black dragon. You happened to get it because the black dragon dropped asleep. When it waked and found the pearl disappeared, it is sure to look for it. And if it found that you got it. You might be killed certainly.
4 Mind of King Song was deeper than abyss. His cruelty was more than the black dragon’s. Usually only others give him something. It is impossible for him to give others something. Now he gives you wealth equal to ten carriages of rice. He must have been bewildered temporarily. When he becomes sober, he is bound to be regretted and then your days are numbered. What are you delighted for? If I were you, I would change my name and hide myself somewhere secretly.
2 Chuang Tzu told this friend a story. “There was a poor family living in the river bank. They usually live on knitting reed products. Someday the youngest son of the family dived and happened to find a valuable pearl.
3 The kid was very delighted to show the pearl to his father. The old man saw it and said, “Come to take stone to smash it. This precious pearl must be the one on the head of black dragon. You happened to get it because the black dragon dropped asleep. When it waked and found the pearl disappeared, it is sure to look for it. And if it found that you got it. You might be killed certainly.
4 Mind of King Song was deeper than abyss. His cruelty was more than the black dragon’s. Usually only others give him something. It is impossible for him to give others something. Now he gives you wealth equal to ten carriages of rice. He must have been bewildered temporarily. When he becomes sober, he is bound to be regretted and then your days are numbered. What are you delighted for? If I were you, I would change my name and hide myself somewhere secretly.
Lietse (9)
1 When Zhengkaofu was appointed as an official of Song, he lowered his head when walking; when he was promoted, his head got lower; when he was promoted the third time, he almost crawled on the ground; at that time, when Zhengkaofu walked on the street, he walked along the wall closely, being afraid of impeding others’ walk.
2 As Zhengkaofu with this attitude, how could the people be uncouth and arrogant?
3 Some officers were different. Once they took an official post, they put on air. If they were higher level official, they frivolously dreamed to dance on the carriage. Someday if they were in important position, they got arrogant, calling themselves dukes. In the self-cultivation of humble they were less than Zhengkaofu not mention of Yao, shun as well as Xu You.
4 Samadhi of Zen practice aims at improving genuineness of self-nature that is selfless and belongs to the Tao of nature. Yoga in Samadhi is arranged by self-nature. Consciousness of man of practice is a spectator who is not allowed to take part in. Hence, the pithy formula of Kuntalini yoga is “empty, no your own actions and ignorance as child’s babble”, which requires a yoga-practicer doesn’t think himself clever to affect the course of yoga. If the idea occurs to him, self-nature is requested to neglect it or to look it as child’s babble.
5 Why is yoga-practicer so prudent to remind himself of it? They are afraid that in Samadhi consciousness jumps out to lay influence self-nature based on the flesh body’s interest and private desire. They are afraid that consciousness forces self-nature to do something about private interest, or do something unnecessary that even affects yoga so as to impede normal course arranged by self-nature, which might induce practicer go astray.
6 If a man of practice doesn’t beware of it, heart in Samadhi would incur wrong ideas. Thus practice goes into mess and breaches the rules. If the situation is serious, he would go astray into evil way. It is miserable that he suffers before he is benefited.
7 Generally speaking, there are five kinds of bad characters, among which the most serious is the bad character of mind.
8 What is bad character of mind? I argue that it is complacence. Men of complacence are obstinate and consider they always right. They are wrong but they slander others.
9 We can forecast a man’s fate through his look, attitude and conduct, as clear as there are organs in our body.
10 If he has characters in the following eight aspects: being handsome, bearded, tall, broad, muscular, pleasing, courageous and resolute, we say that he is doomed to lead an unsettle and eventful life. The more characters he has, the more troubles he will meet.
11 The other kind of person is conservative, submissive and rule-followed. He is the one who is always there just to make up the number in a group. He might lead a tranquil, peaceful, sound life.
12 He who is too much intelligent and aggressive is apt to be envied.
13 He who initiates humaneness and righteousness is apt to incur censure.
14 He who comprehends true nature is broad-minded.
15 He who is good at skill and craft is narrow-minded.
16 He who understands the secret of longevity surrenders him to nature.
17 He who knows well numerology takes things naturally as they come.
18 He who is good at scheming is self-bound.
2 As Zhengkaofu with this attitude, how could the people be uncouth and arrogant?
3 Some officers were different. Once they took an official post, they put on air. If they were higher level official, they frivolously dreamed to dance on the carriage. Someday if they were in important position, they got arrogant, calling themselves dukes. In the self-cultivation of humble they were less than Zhengkaofu not mention of Yao, shun as well as Xu You.
4 Samadhi of Zen practice aims at improving genuineness of self-nature that is selfless and belongs to the Tao of nature. Yoga in Samadhi is arranged by self-nature. Consciousness of man of practice is a spectator who is not allowed to take part in. Hence, the pithy formula of Kuntalini yoga is “empty, no your own actions and ignorance as child’s babble”, which requires a yoga-practicer doesn’t think himself clever to affect the course of yoga. If the idea occurs to him, self-nature is requested to neglect it or to look it as child’s babble.
5 Why is yoga-practicer so prudent to remind himself of it? They are afraid that in Samadhi consciousness jumps out to lay influence self-nature based on the flesh body’s interest and private desire. They are afraid that consciousness forces self-nature to do something about private interest, or do something unnecessary that even affects yoga so as to impede normal course arranged by self-nature, which might induce practicer go astray.
6 If a man of practice doesn’t beware of it, heart in Samadhi would incur wrong ideas. Thus practice goes into mess and breaches the rules. If the situation is serious, he would go astray into evil way. It is miserable that he suffers before he is benefited.
7 Generally speaking, there are five kinds of bad characters, among which the most serious is the bad character of mind.
8 What is bad character of mind? I argue that it is complacence. Men of complacence are obstinate and consider they always right. They are wrong but they slander others.
9 We can forecast a man’s fate through his look, attitude and conduct, as clear as there are organs in our body.
10 If he has characters in the following eight aspects: being handsome, bearded, tall, broad, muscular, pleasing, courageous and resolute, we say that he is doomed to lead an unsettle and eventful life. The more characters he has, the more troubles he will meet.
11 The other kind of person is conservative, submissive and rule-followed. He is the one who is always there just to make up the number in a group. He might lead a tranquil, peaceful, sound life.
12 He who is too much intelligent and aggressive is apt to be envied.
13 He who initiates humaneness and righteousness is apt to incur censure.
14 He who comprehends true nature is broad-minded.
15 He who is good at skill and craft is narrow-minded.
16 He who understands the secret of longevity surrenders him to nature.
17 He who knows well numerology takes things naturally as they come.
18 He who is good at scheming is self-bound.
Lietse (8)
1 In traveling around the countries, Confucius received various cynicisms and confronted plenty of crisis, from that, he had a throughout apprehension of human mind.
2 Someday, in the class he said to his students, “The operation of trick and conspiracy in association with human fully shows that human mind is as dangerous as climbing steep cliff and wading through swift rivers.
3 You don’t know what your companion’s mind is even in a joyful feast.
4 High as the sky is, we however, can forecast the weather.
5 Thick clouds, dark sky and dusk in the morning mean rain; cool wind and less cloud surely predict a sunny day.
6 When sun is on the east sky, it is morning; when sun is on the west sky, it is fall of darkness.
7 However, the mind of human is unpredictable. A man who smiles at you doesn’t always express friendliness. Who knows whether there a knife hiding behind the smile?
8 An idiot who looks silly may be a genius of math. He, who is outwardly gentle but inwardly stern, can disguise himself by gentle appearance but he is never shakable and doubtable to his goal.
9 Those rough fellows look strong and mindless, but when you approach to them and become their close friend, you will find their loveliness and tenderness.
10 Some gentlemen look gentle and elegant but they are cold-hearted. Their loves just hang on their faces under which there might be cruel and stone-like hearts.
11 So, sometimes you may meet some people who are very keen to you and do their best to help you without any hesitation, but they will leave you if there are some new opportunities or the situation is changed.
12 Therefore, when you cooperate with others, you must do some works to learn about your companions and cooperators so as to avoid from being cheated.
13 There are nine ways to know people as follows.
(1) Sent him to a far cry for errand, watch his conducts and test his loyalty under no supervision.
(2) Keep him stay nearby to watch his each action and word to test his nature, because co-work everyday will make him take off mask and show his nature at some moment.
(3) Ask him to accomplish a lot of tasks in a short time to test his ability in work.
(4) Raise a question suddenly to test his response and his real knowledge.
(5) Ask him to accomplish a task in a short time under difficult situation to test his response and decision to finish the task.
(6) Entrust him to keep or run a business with a sum of money to test his ability to resist the temptation and personal integrity under the condition of occupying the money.
(7) Put him in a designed crisis to see if he will escape or change his mind.
(8) Make him drunk to watch his attitude, since a man can tell the truth without disguising when being drunk.
(9) Let him contact persons of opposite sex in social occasion, you can find if he respects people in such place of entertainment.
14 A man who can pass those examinations, you may set your heart at rest to cooperate with him and to consign important works to him.”
2 Someday, in the class he said to his students, “The operation of trick and conspiracy in association with human fully shows that human mind is as dangerous as climbing steep cliff and wading through swift rivers.
3 You don’t know what your companion’s mind is even in a joyful feast.
4 High as the sky is, we however, can forecast the weather.
5 Thick clouds, dark sky and dusk in the morning mean rain; cool wind and less cloud surely predict a sunny day.
6 When sun is on the east sky, it is morning; when sun is on the west sky, it is fall of darkness.
7 However, the mind of human is unpredictable. A man who smiles at you doesn’t always express friendliness. Who knows whether there a knife hiding behind the smile?
8 An idiot who looks silly may be a genius of math. He, who is outwardly gentle but inwardly stern, can disguise himself by gentle appearance but he is never shakable and doubtable to his goal.
9 Those rough fellows look strong and mindless, but when you approach to them and become their close friend, you will find their loveliness and tenderness.
10 Some gentlemen look gentle and elegant but they are cold-hearted. Their loves just hang on their faces under which there might be cruel and stone-like hearts.
11 So, sometimes you may meet some people who are very keen to you and do their best to help you without any hesitation, but they will leave you if there are some new opportunities or the situation is changed.
12 Therefore, when you cooperate with others, you must do some works to learn about your companions and cooperators so as to avoid from being cheated.
13 There are nine ways to know people as follows.
(1) Sent him to a far cry for errand, watch his conducts and test his loyalty under no supervision.
(2) Keep him stay nearby to watch his each action and word to test his nature, because co-work everyday will make him take off mask and show his nature at some moment.
(3) Ask him to accomplish a lot of tasks in a short time to test his ability in work.
(4) Raise a question suddenly to test his response and his real knowledge.
(5) Ask him to accomplish a task in a short time under difficult situation to test his response and decision to finish the task.
(6) Entrust him to keep or run a business with a sum of money to test his ability to resist the temptation and personal integrity under the condition of occupying the money.
(7) Put him in a designed crisis to see if he will escape or change his mind.
(8) Make him drunk to watch his attitude, since a man can tell the truth without disguising when being drunk.
(9) Let him contact persons of opposite sex in social occasion, you can find if he respects people in such place of entertainment.
14 A man who can pass those examinations, you may set your heart at rest to cooperate with him and to consign important works to him.”
Lietse (7)
1 In this world, all thought and conduct will cause somewhat ripple that might affect people to some extent. The affection is classified external punishment and inner punishment.
2 External punishments are visible. For example, you commit murder and are sentenced by court to be beheaded or to be cut off hand or feet. You had to suffer under knife and axe.
3 The other affections are invisible. They are from inner heart and make you vex, fear, worry, fatigue and unsettle or laugh, joyful, and self-satisfied. The inner punishment has far-reaching influence.
4 External punishments are executed with knife, axe, spear and club; inner punishments are to erode your spirit and body by the distortion of Yin and Yang.
5 Common people abide by the law and behave themselves so that they can avoid external punishment. But for the behavior might cause inner punishment, people guard less on it. Only sages of perfect practice know that both external punishment and inner punishment should be kept away.
2 External punishments are visible. For example, you commit murder and are sentenced by court to be beheaded or to be cut off hand or feet. You had to suffer under knife and axe.
3 The other affections are invisible. They are from inner heart and make you vex, fear, worry, fatigue and unsettle or laugh, joyful, and self-satisfied. The inner punishment has far-reaching influence.
4 External punishments are executed with knife, axe, spear and club; inner punishments are to erode your spirit and body by the distortion of Yin and Yang.
5 Common people abide by the law and behave themselves so that they can avoid external punishment. But for the behavior might cause inner punishment, people guard less on it. Only sages of perfect practice know that both external punishment and inner punishment should be kept away.
Lietse (6)
1 So to speak, “Not Remembering the Benefit That You Give Others; Not Forgetting the Benefit That You Receive”. It is the basic principle that a person should hold. Nature gives all creatures lives and conditions that support their lives. It never asks creatures to return something. As for propagation and breeding offspring, it offers some extra benefit to make them accomplish it willingly.
2 It is not the rule of natural alms giving that he benefits others but always expect the possible reward. Even the profit-seeking businessman, doesn’t think so.
3 Businessman does a deal. After paying money and handing over goods, he doesn’t go to the bottom to know how much benefit the buyer gets and how much added value he creates. After buyer pays the bill, their relation ceases. Seller should not ask something more from buyer.
4 The common philanthropists benefit others, sometime they would mention it unconsciously, but they never ask for return. However, the real sage of perfect practice, they not only ask nothing for return but also never mention it.
2 It is not the rule of natural alms giving that he benefits others but always expect the possible reward. Even the profit-seeking businessman, doesn’t think so.
3 Businessman does a deal. After paying money and handing over goods, he doesn’t go to the bottom to know how much benefit the buyer gets and how much added value he creates. After buyer pays the bill, their relation ceases. Seller should not ask something more from buyer.
4 The common philanthropists benefit others, sometime they would mention it unconsciously, but they never ask for return. However, the real sage of perfect practice, they not only ask nothing for return but also never mention it.
Lietse (5)
1 Lobbied again and again by Ju scholars, Duke Ai of Lu finally agreed to invite Confucius as minister. The duke however, had some doubt for unknown reason. So, he invited Yan He to discuss this appointment.
2 He asked Yan He, “I want to appoint Confucius as minister. Do you think that he can save us from the situation of economic depression and weakness?”
3 Yan He’s answer was straight and clear. “No. Never do it. Confucius likes vanity and is good at flashy words. What’s more he cannot seize the key points of affairs, and always hover over trivia. He isn’t helpful in solving our problems.
4 His theory is nothing but affectation and oppression to human nature. He uses nature-betrayal conduct to boast his deceptive aptitude while he doesn’t know that it is improper model to cover human nature and cultivate dishonesty. Soul is covered and disguised so spirit and conduct is distorted. In this case, how to govern country and educate people?
5 Don’t care others’ recommendation. What you need to do is to close your eyes to consider if his theory fits your personality? If you feel it difficult to carry out, others must have difficulty too. So, how can you entrust him to look after people? Country must be messy in his hands.
6 In general, it never is a good way to educate people by asking them to diverge from truth and worship affectation and deception. For the sake of offspring, I hope you will give up this appointment. His school actually can’t benefit the governance of the country.”
2 He asked Yan He, “I want to appoint Confucius as minister. Do you think that he can save us from the situation of economic depression and weakness?”
3 Yan He’s answer was straight and clear. “No. Never do it. Confucius likes vanity and is good at flashy words. What’s more he cannot seize the key points of affairs, and always hover over trivia. He isn’t helpful in solving our problems.
4 His theory is nothing but affectation and oppression to human nature. He uses nature-betrayal conduct to boast his deceptive aptitude while he doesn’t know that it is improper model to cover human nature and cultivate dishonesty. Soul is covered and disguised so spirit and conduct is distorted. In this case, how to govern country and educate people?
5 Don’t care others’ recommendation. What you need to do is to close your eyes to consider if his theory fits your personality? If you feel it difficult to carry out, others must have difficulty too. So, how can you entrust him to look after people? Country must be messy in his hands.
6 In general, it never is a good way to educate people by asking them to diverge from truth and worship affectation and deception. For the sake of offspring, I hope you will give up this appointment. His school actually can’t benefit the governance of the country.”
Lietse (4)
1 Cao Shang was a citizen of the State of Song. King Song dispatched him to the State of Qin as messenger. In order to strengthen his vigor, King Song granted some attendants and wealth (equal to several carriages of rice) to him for use on the way.
2 Cao Shang was smart and agile. He completed his task assigned by King Song smoothly and the king of Qin also felt contented to him. In the eve of leaving Qin, the king of Qin bestowed wealth (equal to one hundred carriages of rice) on him. He in glory came back.
3 Someday, Cao Shang met Chuang Tzu. He boasted complacently, “You are so great! You live on knitting straw shoes, leading a destitute life. Living in slum, you are thin and hungry but you still enjoy the life. Your practice is better than mine. However, I moved the king of great power and am honored to be bestowed a lot of wealth, which is my ability and worth showing off.”
4 Seeing his mean and complacent look, Chuang Tzu felt sullen. He decided to depress him. What make you meet me? Taking a look at him, Chuang Tzu said, “I hear that there are several ranks of reward for doctor who treats the king of Qin. He who can cure sore is rewarded money equal to one carriage of rice; he who can lick hemorrhoids to relieve his pain is rewarded money equal to five carriages of rice. The humbler method is, the more his reward is. For example, he who can taste stool to diagnose the illness is rewarded the largest amount of money. You must have cured the king of Qin’s hemorrhoids. You therefore are rewarded so much money. No wander I smell the stink. Get away! You blasted idiot.”
2 Cao Shang was smart and agile. He completed his task assigned by King Song smoothly and the king of Qin also felt contented to him. In the eve of leaving Qin, the king of Qin bestowed wealth (equal to one hundred carriages of rice) on him. He in glory came back.
3 Someday, Cao Shang met Chuang Tzu. He boasted complacently, “You are so great! You live on knitting straw shoes, leading a destitute life. Living in slum, you are thin and hungry but you still enjoy the life. Your practice is better than mine. However, I moved the king of great power and am honored to be bestowed a lot of wealth, which is my ability and worth showing off.”
4 Seeing his mean and complacent look, Chuang Tzu felt sullen. He decided to depress him. What make you meet me? Taking a look at him, Chuang Tzu said, “I hear that there are several ranks of reward for doctor who treats the king of Qin. He who can cure sore is rewarded money equal to one carriage of rice; he who can lick hemorrhoids to relieve his pain is rewarded money equal to five carriages of rice. The humbler method is, the more his reward is. For example, he who can taste stool to diagnose the illness is rewarded the largest amount of money. You must have cured the king of Qin’s hemorrhoids. You therefore are rewarded so much money. No wander I smell the stink. Get away! You blasted idiot.”
2009年1月19日 星期一
Lietse (3)
1 Slaying dragon is a traditional old feat. For special reasons, Zhili Yi still possessed of this precious technique.
2 Zhu Pingman heard that Zhili Yi had the feat but the tuition was high, so few people learnt it. Zhu Pingman considered that a thing was precious because it was rare. The feat was valuable just because nobody could do it. So, he did spare all his money to learn it. After three years, he finally accomplished the study.
3 Nevertheless, after he came back, he found that the “dragon” had died out for several hundred million years. His feat of slaying dragon became useless. Thus he died from poverty and annoyance.
4 A man of perfect practice never arbitrarily holds that a thing is sure to develop in a certain way.
5 So, when the development of a thing diverges from his original expectation, he won’t get angry and correct it by force.
6 Only he, whose self-cultivation is not enough, will doggedly make things to develop in his expected way. Such development is artificial and is done by force so conflicts become more and inevitable.
7 He uses an arbitrarily force to change the natural development of things at his own will. There will be a resistance accumulated due to the change of development. Misfortune will befall him when the accumulation reaches a level.
8 Common people care for nothing but trivia and classified knowledge, establishment and maintaining of human relation and so on. These complicated issues make them fatigue and exhausted.
9 How shallow is their conduct! Nevertheless, when they become interested in practice, they also want to save common people from suffering and improve environment, which can only be done by nature. Surely, their efforts are vain and wasted. Shortsighted, they are confused and at a loss when they use limited knowledge and experience to confront vast cosmos.
10 How can they know the source and truth of cosmos?
11 Men of perfect practice use a totally different way to know cosmos and understand nature. They are industrious to practice Yoga and sit in meditation. In Samadhi his self-nature melts into nature, being a part of it. They thereby realize the essence of nature and the truth of cosmos.
12 Men of perfect practice know that self-nature is from nature. Nature is like Yangtze River while self-nature is like little creek. Water that flows out of Yangtze River forms me in this world. Some day self-nature flows back to Yangtze River, being a part of it again. Men of practice should make it clear and practice hard. In life they can let their self-nature shuttle freely between the river and creek. Then they will completely understand the truth of cosmos.
13 Common people exhaust their energy on trivia to learn about nature, which is impossible as if the blind touch an elephant. They can’t learn about the comprehensive one. Such vain effort is something like that made by Zhu Manping to learn slaughtering dragon with all his family property.
2 Zhu Pingman heard that Zhili Yi had the feat but the tuition was high, so few people learnt it. Zhu Pingman considered that a thing was precious because it was rare. The feat was valuable just because nobody could do it. So, he did spare all his money to learn it. After three years, he finally accomplished the study.
3 Nevertheless, after he came back, he found that the “dragon” had died out for several hundred million years. His feat of slaying dragon became useless. Thus he died from poverty and annoyance.
4 A man of perfect practice never arbitrarily holds that a thing is sure to develop in a certain way.
5 So, when the development of a thing diverges from his original expectation, he won’t get angry and correct it by force.
6 Only he, whose self-cultivation is not enough, will doggedly make things to develop in his expected way. Such development is artificial and is done by force so conflicts become more and inevitable.
7 He uses an arbitrarily force to change the natural development of things at his own will. There will be a resistance accumulated due to the change of development. Misfortune will befall him when the accumulation reaches a level.
8 Common people care for nothing but trivia and classified knowledge, establishment and maintaining of human relation and so on. These complicated issues make them fatigue and exhausted.
9 How shallow is their conduct! Nevertheless, when they become interested in practice, they also want to save common people from suffering and improve environment, which can only be done by nature. Surely, their efforts are vain and wasted. Shortsighted, they are confused and at a loss when they use limited knowledge and experience to confront vast cosmos.
10 How can they know the source and truth of cosmos?
11 Men of perfect practice use a totally different way to know cosmos and understand nature. They are industrious to practice Yoga and sit in meditation. In Samadhi his self-nature melts into nature, being a part of it. They thereby realize the essence of nature and the truth of cosmos.
12 Men of perfect practice know that self-nature is from nature. Nature is like Yangtze River while self-nature is like little creek. Water that flows out of Yangtze River forms me in this world. Some day self-nature flows back to Yangtze River, being a part of it again. Men of practice should make it clear and practice hard. In life they can let their self-nature shuttle freely between the river and creek. Then they will completely understand the truth of cosmos.
13 Common people exhaust their energy on trivia to learn about nature, which is impossible as if the blind touch an elephant. They can’t learn about the comprehensive one. Such vain effort is something like that made by Zhu Manping to learn slaughtering dragon with all his family property.
Lietse (2)
1 In class, Chuang Tzu narrated a story: Huan from the State of Zheng studied in Qiushi. After hard study of three years, he attained a title of Ju (Confucian) scholar and held a position in the government.
2 His career benefited his family and relative, so his kin gradually got rich. Having been rich, he financed his young brother to study in Mo College. Since then Huan often had fierce disputes with his brother for different views between Mo and Ju schools.
3 In disputes, Huan’s father always stood with his young son, supporting the view of Mo. The disputes lasted for ten years, and the relation between the father and son was estranged gradually. Later Huan committed suicide for some reasons. His father seldom visited his tomb, letting alone the memorial ceremony.
4 One night, Huan came into his father’s dream. He said, “In the first place it was me who financed my young brother for traveling expenses and tuition. So, he got opportunity to learn knowledge from Modi. You two become fond of Mo school, which you should take credit to me for. Why are you so ruthless? The pine and cypress around my tomb already started to fruit. Why do you two never pay a visit to my tomb?”
5 His farther should thank Huan for his efforts in financing family members. It is people’s normal feeling for his farther and other family member to pay respects to Huan at his tomb at the time of Ancestors Respect Festival. However, if Huan thought that his young brother ranked high in Mo school because of his financing, it was also wrong.
6 Nobody can change a man’s character and talent that is endowed by heaven. It was his brother’s gifts and wit that made him achieving high ranking in Mo school. There was no direct tie to Huan.
7 In the view of fate, heaven offered Huan an opportunity for being official and making money because his young brother needed be financed. When his brother didn’t need it, Huan got useless and died. Hence, we shouldn’t scramble for credit to ourselves for supporting the young. The right attitude is that-- you produce it but don’t possess of it; you do it but don’t take it--.
8 We should not be like some people in the State of Qi. They looked well as their private estate and didn’t allow others to draw water. Sneaking water often caused serious fight. They should know that though you made the well, you should not look it as yours because the water is offered by heaven not you.
9 Most people in modern society are selfish. Selfishness is their starting point in considering of doing anything. For example, Bill Gates holds the patent of Windows Operation System, making money from all computer users. He becomes the top rich man in the world. In English, ownerships are clearly distinguished, such as your, my, his, our, your and their. A slight trespass is filed to court.
10 Speaking in earnest, these things are from gift by heaven. It is very natural for possessor to share it with others. Selfishness does severe harm to the peace and tranquility of a country. We should reflect on the mind: we flatter ourselves that we deserve rewards because we do some contribution to society, group and family.
11 Reasonable people hold that selfishness is very unwise. A man of perfect practice hasn’t it because his heart is no-self and being flexibility.
12 In the past, men of practice held that he, who showed no solicitude for the arrangement of nature and abused private emotion so as to diverge the direction of natural operation, would be punished by the retribution of Nature. So, people should not wail in funeral. Death is arranged by heaven. Why do you cry?
13 Heaven endowed Huan’s brother with knowledge of Mo school. There was no direct tie between his wit and Huan’s financing. Huan should not take the credit to himself for it. We also should not take the credit to ourselves for education and bringing up of our children so as to ask them to return. We should be discreet to evade the retribution of Nature.
14 A man of practice, in his life, he seeks for nothing but a simple condition that can maintain his life.
15 If there is place to maintain life, he just stays there for industrious practice of Samadhi. He isn’t interested in trying any other life style and environment.
16 Common people don’t think so. They hold that it is lagged to stay in status in quo. A company impetus depends on entrepreneur who keeps taking risks and trying. Soul of capitalism economy is bold acting forward. If there is no entrepreneur of animal spirits and no speculator who dares to risk, the capitalist economy gets stagnant, ebbed and depressive.
17 Hence, people are taught as the ones who should dare to risk and try; people of routinism instead are regarded lagged and would be washed out.
18 Young students of practice who just finish their study spout all the day. They show their unripe skill of no-learning to everyone, especially in medical treatment. I am afraid that they would delay patients’ treatment. Meanwhile, they might be infected themselves. It is worse to do harm to both.
19 “You, my dear student”, Chunag Tzu said: “should know that it is easy to know Tao but is difficult to practice it. Now that you’ve already started to practice Yoga, the skill of no-learning emerges on you in succession. What I want to say is that the way of practice is very long. Having hit the way, you should apply yourself to practice. Never be attracted by some supernatural functions, and instead forget the more important goal. Remember that these functions are used to help you practice further, instead of flaunting.
20 The work of aiding the world and saving the people is the duty of Buddha and Bodhisattva. You just start to learn Tao. At this immature stage, you had better learn from nature—no action.
21 As you see, how wonderful are creatures created by heaven and earth. Heaven and earth, however, never say something to us and never disturb our each action.
22 Our daily life is free and easy, because heaven doesn’t do harm to a thing by being over-enthusiastic about it. Only human would open classes to teach others by their poor little knowledge. All days they chatter to correct this and instruct that.
23 Kids! Bend to your study! What you know is far from what professor and tutor knows.”
2 His career benefited his family and relative, so his kin gradually got rich. Having been rich, he financed his young brother to study in Mo College. Since then Huan often had fierce disputes with his brother for different views between Mo and Ju schools.
3 In disputes, Huan’s father always stood with his young son, supporting the view of Mo. The disputes lasted for ten years, and the relation between the father and son was estranged gradually. Later Huan committed suicide for some reasons. His father seldom visited his tomb, letting alone the memorial ceremony.
4 One night, Huan came into his father’s dream. He said, “In the first place it was me who financed my young brother for traveling expenses and tuition. So, he got opportunity to learn knowledge from Modi. You two become fond of Mo school, which you should take credit to me for. Why are you so ruthless? The pine and cypress around my tomb already started to fruit. Why do you two never pay a visit to my tomb?”
5 His farther should thank Huan for his efforts in financing family members. It is people’s normal feeling for his farther and other family member to pay respects to Huan at his tomb at the time of Ancestors Respect Festival. However, if Huan thought that his young brother ranked high in Mo school because of his financing, it was also wrong.
6 Nobody can change a man’s character and talent that is endowed by heaven. It was his brother’s gifts and wit that made him achieving high ranking in Mo school. There was no direct tie to Huan.
7 In the view of fate, heaven offered Huan an opportunity for being official and making money because his young brother needed be financed. When his brother didn’t need it, Huan got useless and died. Hence, we shouldn’t scramble for credit to ourselves for supporting the young. The right attitude is that-- you produce it but don’t possess of it; you do it but don’t take it--.
8 We should not be like some people in the State of Qi. They looked well as their private estate and didn’t allow others to draw water. Sneaking water often caused serious fight. They should know that though you made the well, you should not look it as yours because the water is offered by heaven not you.
9 Most people in modern society are selfish. Selfishness is their starting point in considering of doing anything. For example, Bill Gates holds the patent of Windows Operation System, making money from all computer users. He becomes the top rich man in the world. In English, ownerships are clearly distinguished, such as your, my, his, our, your and their. A slight trespass is filed to court.
10 Speaking in earnest, these things are from gift by heaven. It is very natural for possessor to share it with others. Selfishness does severe harm to the peace and tranquility of a country. We should reflect on the mind: we flatter ourselves that we deserve rewards because we do some contribution to society, group and family.
11 Reasonable people hold that selfishness is very unwise. A man of perfect practice hasn’t it because his heart is no-self and being flexibility.
12 In the past, men of practice held that he, who showed no solicitude for the arrangement of nature and abused private emotion so as to diverge the direction of natural operation, would be punished by the retribution of Nature. So, people should not wail in funeral. Death is arranged by heaven. Why do you cry?
13 Heaven endowed Huan’s brother with knowledge of Mo school. There was no direct tie between his wit and Huan’s financing. Huan should not take the credit to himself for it. We also should not take the credit to ourselves for education and bringing up of our children so as to ask them to return. We should be discreet to evade the retribution of Nature.
14 A man of practice, in his life, he seeks for nothing but a simple condition that can maintain his life.
15 If there is place to maintain life, he just stays there for industrious practice of Samadhi. He isn’t interested in trying any other life style and environment.
16 Common people don’t think so. They hold that it is lagged to stay in status in quo. A company impetus depends on entrepreneur who keeps taking risks and trying. Soul of capitalism economy is bold acting forward. If there is no entrepreneur of animal spirits and no speculator who dares to risk, the capitalist economy gets stagnant, ebbed and depressive.
17 Hence, people are taught as the ones who should dare to risk and try; people of routinism instead are regarded lagged and would be washed out.
18 Young students of practice who just finish their study spout all the day. They show their unripe skill of no-learning to everyone, especially in medical treatment. I am afraid that they would delay patients’ treatment. Meanwhile, they might be infected themselves. It is worse to do harm to both.
19 “You, my dear student”, Chunag Tzu said: “should know that it is easy to know Tao but is difficult to practice it. Now that you’ve already started to practice Yoga, the skill of no-learning emerges on you in succession. What I want to say is that the way of practice is very long. Having hit the way, you should apply yourself to practice. Never be attracted by some supernatural functions, and instead forget the more important goal. Remember that these functions are used to help you practice further, instead of flaunting.
20 The work of aiding the world and saving the people is the duty of Buddha and Bodhisattva. You just start to learn Tao. At this immature stage, you had better learn from nature—no action.
21 As you see, how wonderful are creatures created by heaven and earth. Heaven and earth, however, never say something to us and never disturb our each action.
22 Our daily life is free and easy, because heaven doesn’t do harm to a thing by being over-enthusiastic about it. Only human would open classes to teach others by their poor little knowledge. All days they chatter to correct this and instruct that.
23 Kids! Bend to your study! What you know is far from what professor and tutor knows.”
Lietse (1)
1 Lietse prepared luggage and was going to sojourn in the State of Qi. In the eve of leaving, his relatives and friends gave a warm farewell dinner to him.
2 After he had gone for days, he decided not to go. So, he returned. On the way back, he met Bohun Maoren.
3 Bohun Maoren asked him: “Had you gone to Qi. Why return?”
4 Lietse said, “It was a long story. I decided to return because I was frightened by something.”
5 Bohun Maoren asked curiously: “Brave and smart are you. What can make you frightened to return?”
6 Lietse said, “On the way to Qi, I have checked in ten different hotels, five out of those owners expressed on their own that they were willing to offer me free accommodation to show their respect.”
7 Bohun Maoren said, “Good! It is a good thing. What do you make a fuss about?
8 Lietse said, “When a man practices to some extent, his appearance and figure naturally gives out a kind of stateliness, grandeur and awful. Before the man, all people, from the young to the old, from the humble to the noble, are shocked, and willingly to give their belongings. I believe this phenomenon is no good to a man of practice.
9 Tell you the truth. I always remind myself to manage to avoid that if one day I’ve attained the stateliness. As you know, the owners of hotels make petty profit by selling simple food. What’s more, it is unnecessary and intent for them to cater for a man like me. If the hotel owners treat me like that, will the king of Qi disregard me when I arrive?
10 The king must appoint me a position, ordering me to take charge of some state affairs. I will surely be bonded by those worldly affairs, which might make me tired and in bad shape. How can I keep the sound, tranquil and peaceful heart?
11 So I was frightened to flee back on the way.”
12 Bohun Maoren nodded and smiled, “Well! Well! It is good to return. You really can recognize the whole through the observation of the part. I tell you that your stateliness has come out and your amiability has existed. Even if you come back, many people will come to cling to you. I am afraid that it is not easy for you to stay tranquilly.”
13 After some days, Bohun Maoren paid a visit to Lietse. In front of the door, he saw many getas and people crowded inside. Standing there and frowning, he signed and turned to leave without a word.
14 The receptionist at door hurried to tell Lietse. “Bohun Maoren came. He stood in front of the door for a while and left without a word.”
15 Lietse heard this and walked out immediately. Carrying his shoes, he ran and shouted. He finally caught up with Bohun Maoren at the doorway. He said in pant to him, “You come from far to see me. I think that you must have something to tell me because man like you seldom visits others. However, why you leave without a word?”
16 Bohun Maoren kept walking and said: “Forget it! No need to say anything yet. I thought that we were birds of a feather. I see people full and joyful in your house so I know that there is a distance between you and me.
17 Didn’t I remind you of many people will cling to you? Today what I see proves that I am right. Shouldn’t we, as men of practice, try to avoid it? Was it such an idea that made you return on the way to Qi? Why did you beware it on the way but forget it at home.
18 Your stateliness attracts so many people to approach you. Why not restrain it? You should know that a man of practice, the most needs is a tranquil place. A lot of people gabbling at your home spoil your sound, tranquil and peaceful heart. How could you practice?
19 Those people staying at your house don’t have anything good for your practice. On the contrary, what they said is nothing but gossip and nonsense which does harm to you. If you don’t realize this, how can I associate with you?
20 Those people who have wit get fatigued in body and mind.
21 Those people who are able, smart and acute in dealing are anxiety-ridden in inner heart.
22 He, who do no cause, seek for no glory and have enough food and clothes, can roam around, like a boat, free and easy.
A poem Fisherman by Su Dongpo goes like:
Fisherman gets drunk, straw rain cape dances. He looks for returning road in tipsiness.
Little boat with short oar drifts, where he doesn't know after wake.
Fisherman wakes, in afternoon on river of spring. His dream breaks, with flowers falling and catkin flying
He still gets drunk in wake, after wake he gets drunk, a laugh at the world of all ages.
23 So to speak, a man has nothing to worry about and gets free from vexation and consideration, so he can be free and easy. What can you practice when you are trapped in a lot of people?”
24 Bohun Maoren left after speaking, leaving Lietse held his shoes in hands and stood alone at the doorway with absent-minded.
2 After he had gone for days, he decided not to go. So, he returned. On the way back, he met Bohun Maoren.
3 Bohun Maoren asked him: “Had you gone to Qi. Why return?”
4 Lietse said, “It was a long story. I decided to return because I was frightened by something.”
5 Bohun Maoren asked curiously: “Brave and smart are you. What can make you frightened to return?”
6 Lietse said, “On the way to Qi, I have checked in ten different hotels, five out of those owners expressed on their own that they were willing to offer me free accommodation to show their respect.”
7 Bohun Maoren said, “Good! It is a good thing. What do you make a fuss about?
8 Lietse said, “When a man practices to some extent, his appearance and figure naturally gives out a kind of stateliness, grandeur and awful. Before the man, all people, from the young to the old, from the humble to the noble, are shocked, and willingly to give their belongings. I believe this phenomenon is no good to a man of practice.
9 Tell you the truth. I always remind myself to manage to avoid that if one day I’ve attained the stateliness. As you know, the owners of hotels make petty profit by selling simple food. What’s more, it is unnecessary and intent for them to cater for a man like me. If the hotel owners treat me like that, will the king of Qi disregard me when I arrive?
10 The king must appoint me a position, ordering me to take charge of some state affairs. I will surely be bonded by those worldly affairs, which might make me tired and in bad shape. How can I keep the sound, tranquil and peaceful heart?
11 So I was frightened to flee back on the way.”
12 Bohun Maoren nodded and smiled, “Well! Well! It is good to return. You really can recognize the whole through the observation of the part. I tell you that your stateliness has come out and your amiability has existed. Even if you come back, many people will come to cling to you. I am afraid that it is not easy for you to stay tranquilly.”
13 After some days, Bohun Maoren paid a visit to Lietse. In front of the door, he saw many getas and people crowded inside. Standing there and frowning, he signed and turned to leave without a word.
14 The receptionist at door hurried to tell Lietse. “Bohun Maoren came. He stood in front of the door for a while and left without a word.”
15 Lietse heard this and walked out immediately. Carrying his shoes, he ran and shouted. He finally caught up with Bohun Maoren at the doorway. He said in pant to him, “You come from far to see me. I think that you must have something to tell me because man like you seldom visits others. However, why you leave without a word?”
16 Bohun Maoren kept walking and said: “Forget it! No need to say anything yet. I thought that we were birds of a feather. I see people full and joyful in your house so I know that there is a distance between you and me.
17 Didn’t I remind you of many people will cling to you? Today what I see proves that I am right. Shouldn’t we, as men of practice, try to avoid it? Was it such an idea that made you return on the way to Qi? Why did you beware it on the way but forget it at home.
18 Your stateliness attracts so many people to approach you. Why not restrain it? You should know that a man of practice, the most needs is a tranquil place. A lot of people gabbling at your home spoil your sound, tranquil and peaceful heart. How could you practice?
19 Those people staying at your house don’t have anything good for your practice. On the contrary, what they said is nothing but gossip and nonsense which does harm to you. If you don’t realize this, how can I associate with you?
20 Those people who have wit get fatigued in body and mind.
21 Those people who are able, smart and acute in dealing are anxiety-ridden in inner heart.
22 He, who do no cause, seek for no glory and have enough food and clothes, can roam around, like a boat, free and easy.
A poem Fisherman by Su Dongpo goes like:
Fisherman gets drunk, straw rain cape dances. He looks for returning road in tipsiness.
Little boat with short oar drifts, where he doesn't know after wake.
Fisherman wakes, in afternoon on river of spring. His dream breaks, with flowers falling and catkin flying
He still gets drunk in wake, after wake he gets drunk, a laugh at the world of all ages.
23 So to speak, a man has nothing to worry about and gets free from vexation and consideration, so he can be free and easy. What can you practice when you are trapped in a lot of people?”
24 Bohun Maoren left after speaking, leaving Lietse held his shoes in hands and stood alone at the doorway with absent-minded.
Fisherman (1)
1 In an afternoon of spring, it was warm and blossoming. Confucius took his disciples to a bank for tour. He played Qin (musical instrument) under a tree while some of his disciples read, some chatted and some basked.
2 When Confucius played Qin, a fisherman paddled his boat to the bank and stepped down to sit on a stone. White hair, rosy cheek, loose clothes waving in the wind, he listened attentively to the music by Confucius. With left hand hugged his knee and right hand supported his chin; he looked as if he could understand the player’s mind in the rise and fall of music.
3 After Confucius finished his playing, the fisherman waved to Zigong and Zilu who were beside him. Pointing to Confucius, he asked them quietly, “Who is the Sir?”
4 Zilu answered, “He is a tourist from the State of Lu.” The fisherman asked, “What is his name? Which pedigree is he from?”
5 Zilu answered, “His name is Confucius.” The old fisherman asked again, “Where is his prefecture?”
6 Zilu thought that he was re-ripping old sore of his teacher who had been traveling around in order to attain a position to exert his expertise. What makes him vex most was that he still was a common man. How did he own prefecture without a position? Turning away, Zilu didn’t reply him.
7 With a quicker response, Zigong told the old fisherman, “He is our teacher. He is loyal, creditable, benevolent and righteous. He devotes his life to establish and perfect etiquette, music and human relations. Being loyal to the king, teaching common people, he applies himself to make out an ideal living environment for all people. This is what he does.”
8 The old fisherman was still unsatisfied with the answer. He added, “All peers have their prefecture. Where is his?”
9 Zigong couldn’t ward off this embarrassing question, he said, “Our teacher has no prefecture until now.”
10 The old fisherman asked again, “Is he an adviser?”
11 “No.” Zigong said.
12 Shaking his head and smiling, the older fisherman stood up and was intent to go to his boat. He said to Zigong, “Judging from your teacher’s play, I know that he is a man of benevolence and love. He aspires to do a great cause, but such an ambition is very dangerous. If he has a certain official position, he may be welcome. But if he doesn’t have, he will be regarded to have the ambition of unification. Thus how does the authority cooperate with him? I am afraid that the persons of regime would exclude him by all means.
13 What your teacher practice is Tao of gifts from nature but what he thinks is worldly cause and glory. He is painstaking with his ambition in purchasing of the worldly cause and glory, which will disturb his soundness, tranquility and peace. The contradictive practice is unwise, which may make him lose both of practice and cause purchasing.”
14 After finishing his words, he started to step on boat. Confucius had already noticed the stranger. When he left, Confucius asked Zigong, “Who is he? What did you talk?”
15 Zigong retailed the talk in full details. Hearing that, Confucius pushed away his Qin and stood up. He thought aloud, “He must be a great and advanced man.”
16 Thinking this, he walked to the dock on the river bank. The old fisherman was ready to start, holding barge pole. Seeing Confucius coming up and intending to speak to him, the old fisherman stopped and stood on the boat. Confucius held up two hands and retreated some steps. And then he made a very low bow to him. He stepped forward and stood on the bank. The old fisherman naturally accepted his solute. He asked, “What do you want to ask?”
17 Confucius made a bow again. He said, “What you said to my disciples just now seems incomplete. I am too dull to understand what you have said. May I take liberty to ask you to give me detail explanation?”
18 The old fisherman was very satisfied with his modest attitude. He smiled, “Very good! Old as you are, you are so studious. It is worth praising.”
19 Hearing what the old man said, Confucius knelt down without any hesitation and kowtowed three times on the wet ground. It was seen as a ceremony of inviting teaching. After kowtow, he stood up and said, “When I was young, I persevered in studies. Now I am sixty-nine but feel it pitiful that I still haven’t found the truth that I am satisfied with. Due to this, I am waiting for great teacher’s directing, with reverence and awe. I really expect him to lead me to the right way of study.”
20 Taking a nod, the old fisherman sat on the boat and said to Confucius, who standing on the bank. “Things of the same kind cluster, while sounds of the same frequency harmonize. Thus their interests and ways accord with each other. Your culture is different from the governors’, so you can’t stay with them. It is normal that you have failed in your cause in the past years.
21 Now, let me analyze your past life! What you wanted to do in the past was all in the political field in which there are four classes: Emperor, marquis, official and the common people. If the four classes could strictly abide by their rules and accomplish their duties so as to play their real role in the society, then society would surely be well governed.
22 If people executed beyond their duties and breached their rules, everybody spoke but nobody did, then the society would go into mess.
23 Hence, when you work for politics, you manage to make official abide by the rule and to make people do well their own work. That’s all.
24 The problems of common people are: nobody plows so field obsoletes; house becomes shabby, not shading in sunny days, not shielding in rainy day; food and clothes are not enough; due tax is not afforded to pay; discord of mother in law and daughter in law happens in family, the old relentless, the young not filial.
25 The problems of common official are: their incompetence to his position, such as diplomat lacking ability of communication and martial official who can’t use weapon. The other problem is failure to accomplish his duty, such as police patrolling sparsely; fireman who can’t be on duty around clock, municipal official has no foresight in city planning so that traffic jam and river pollution happens.
26 Official is selfish. He makes use of his power to feather his nest. Higher official do a bad leadership. He gives loose to his underlings who do evil and are remiss in their duties. He doesn’t praise the underlings who have credit and doesn’t encourage people to be good officials and do well. These conducts make official lose the feeling of honor to the position. For this reason, young man was reluctant to work as official. No talent enters government; it is natural that government can’t do well.
27 The problem of local leaders, such as marquis is that they have difficulty in governance because officials of central government are corruptive; law is perverted; local people are extorted.
28 When a country gets down and out, enemies outside invade it and bandits inside stir it. All industries go stagnant. Local leaders’ ability is too limited to save the situation. Local government lacks talents and young people loathe service on grass-root level, which makes local government play no role. On the other hand, local insufficient production begets failure in meeting the central governmental requirement of tax. Central government hence, feels discontented. Failure in gearing with central policy causes doubt of central government. Local leader however, can’t remove the doubt in time. Doubt accumulation gives them the notoriousness that they neglect central's direction. Under this condition, of course, it is difficult to be a local leader.
29 The problem of Emperor is bad weather and frequent disasters, such as typhoon, earthquake and plague, which take a heavy toll of people’s wealth and life. The other problem is that local official’s reputation overrides emperor’s, so he is out of control by emperor. Prefectures scramble for right and interest, which produces conflict one after another, makes people have no means to live and all industries get obsolete. People do what as they want. Etiquette and music lose their rules. King craves for greatness and success, launching continuous wars, which makes treasury exhausted and society messed. King is not like king; minister is not like minister; father is not like father and son is not like son. Whole society breaks down. Nobody can control the situation and make decision. Family breaks down too. Young men lose hotbed of cultivation. Power becomes too sparse to gather so that great work can't be accomplished, because social system is broken and there are no good leaders and underlings. People pamper themselves for lust. They prefer enjoyment instead of work. Thus the state power withers.
30 The said is the politics that I know. Now, you seemingly have no king or marquis to serve; have no position, such as minister. You are a common people but you make bold to establish rules of etiquette and music. What’s more, you enroll a lot of young men and teach them how to work in official position, expecting them to serve hometown someday. Don’t you meddle?
31 In my opinion, these are work that government should do. You make bold to do them. Other people would reproach and doubt your intention.
32 I tell you that common people have eight vices. Living in society, people should beware of four taboos.
33 To mind other people’s business is arrogation.
34 To give admonishment forcefully despite the other’s attitude is sycophancy.
35 To humble one to cater for listener by flattering words is toady.
36 To focus on private interest and to neglect justice in discussion is flattery.
37 To speak maliciously about others is slandering.
38 To foment dissensions to make friction is instigation.
39 To agree on and even praise the conduct of obvious fraud intentionally is malice. Only foe or friend not right or wrong is considered.
40 To court favors from all sides and to grab personal gains in secret is malignancy.
41 The said eight vices could cause social mess if they were employed to deal in environment. They would damage health if they were employed to deal in practice. A man of virtue never approaches them; a king never appoints them.
42 The four iniquities are followings: the first one is greed that is to administrate the state affairs flatulently and to change the norms at random to make out some new ideas to claim credit.
43 To count on one’s expertise or position to make arbitrary decisions and to trespass other’s interest for private interest is avarice.
44 To make more mistakes against other’s reminding because of private interest and saving face is obstinacy. What’s more, correction is never done.
45 To assent to the agreeable and to object to the disagreeable because of different party, sects and group is conceit. Though the idea is good and right, there is no agreement on it.
46 He who can eliminate the eight defects and keep carefully away from the four taboos is qualified to be taught. If not, then, don’t enroll him as student, otherwise, the teacher will ask for trouble by himself.”
47 Hearing that, Confucius felt shameful and signed. He thought that I was proud of myself having many students from every where of the country. Now I know that if I don’t select carefully in accepting them, there would be sequela, and it would eventually back fire to me.
48 Feeling gratefully, Confucius made a salute. He stood up and asked the old fisherman. “I am kind to do something for people, but I never receive good response. What’s more I was banished twice by the State of Lu, stopped by the State of Wei, insulted in the State of Song, and stay in danger between Chen and Cai. I don’t know what error I’ve made so that misfortune always befalls me.”
49 Shaking his head, the old fisherman said, “I’ve told you a lot. But you still don’t understand it. You get old, and your mind is stiff. Well! Let me explain it in other view.
50 A man fears his shadow and detests his footmark. In order to ward off shadow and footmark, he bustles in running. The more circles he runs, the more footmarks left. Shadow also follows him. He thinks that he runs slowly so that he can’t throw off shadow and footmark. So, he runs faster and faster. At last he dies from exhaustion of energy.
51 You are wise. Of course, you know that the shadow and footmark will go away as long as you sit under the shade. Therefore, you may laugh at the guy who runs and dies from exhaustion of energy. Nevertheless, let’s recall your conducts: you observe benevolence and righteousness; distinguish the difference of people; watch the change between stillness and move; measure the degree of conducts; sort out the feeling of liking or disliking; relieve the extent of joy and anger. So many works that you have done, aim at culture of body, practice and maintaining order. However, social order doesn't see the obvious change for them.
52 On the contrary, since the standard of loyalty, credit, righteousness and benevolence is set up, mean guy has the opportunity to exploit an advantage of law and moral to benefit them.
53 In my opinion, as long as you keep the genuineness of self-nature and stand aloof from the world, you will be successful in real practice. You don’t need to do the tiresome work. Your problem is that you diverge from the right way to seek the outside. Therefore, the result is dim. Even you incur misfortune.”
54 Taking a nod, Confucius finally found his own vices. Genuineness of self-nature that the old man said seems profound. Confucius asked, “What’s the genuineness?”
55 The old fisherman said, “Good faith is genuineness of self-nature. They said good faith is hard enough to pierce stone and gold. Without it, self-nature and great wisdom can’t be raised, and the skill of no-learning can’t emerge. Without it, a mood expression of common people can’t be shown completely, not to mention piercing stone and gold. As you know, the five sons mourned before grave. They don’t have feeling though the voice is loud. A man who pretends to be angry is not fierce though his face looks stern. A man of affectation is not amiable though his face teems with smile. A man who is really sad is seen sad even if he doesn’t cry. A man who is angry really is fierce and awed even if he doesn’t show anger. A man who is really lovely is felt amiable even if he doesn’t smile.
56 Genuineness exists in inner heart and expresses itself through appearance. This is genuineness of self-nature.
57 When it is used to deal with personal relation, it works well. In serving parents, you are filial; in working for king, you are loyal; in drinking you are happy; in funeral you are sad.
58 Main part of serving parents is obedience. The way that you take doesn’t matter. Obedience is the aim of supporting parents. No why and no reason to speak of.
59 Drinking wine aims at joy. Dishes and vessel are unimportant. Thousands of cups are insufficient to bosom friend in drinking. If the companion is wrong and atmosphere is out of place, it is not joyful to use good wine, nice environment and good vessel.
60 Holding a funeral is to express grief while ritual play is least important. People set up the ritual play but grief expressed by genuineness is from self-nature. We should not make so much of ritual play as to impede genuineness of self-nature.
61 Hence, we emphasize expression of nature instead of feeling restricted by worldly regulations. Only fool does reversely—disregarding genuineness of self-nature however, caring about the prolix style and hackneyed rites. You are not earnest in improvement of self-nature, sitting in deep meditation, practice of yoga and cultivating mood of soundness, tranquility and peace. You hustle and bustle with a lot of people in listening Sutra, propagation of Tao, learning of etiquette and studying governance and rejuvenation of state. Thus it is rather difficult for you to seek for genuineness of self-nature.
62 It is pitiful. You have indulged yourself in study of worldly affair since childhood. Until now, you are told to seek for genuineness of self-nature.
63 Pitiful! You are sixty-nine. It is too old to seek now.”
64 Hearing the old fisherman saying so, Confucius hurried to kneel down and kowtow for three times. He looked up and said, “To meet you is heaven-helped. It is never too late to correct my vices. Please let me be your disciple and direct me how to practice. Could you tell me your place? I will visit you later.”
65 The old man said, “Men of practice abide by a regulation that we should stay with the men have the feeling of affinity. So to speak, things of the same kind cluster while sounds of the same frequency harmonize. We may practice genuineness of self-nature with a man who knows that five aggregates are empty and impermanence is suffering and he can break up with, stop and eliminate worldly desire. If he hasn’t the quality and the decision of practicing Tao just because of a spur-of-the moment, prevailing fashion, or being stricken by a certain sad event, then we should not practice with him. Since practice for these reason is of no result, and it might even spoil your mood of soundness, tranquility and peace, both sides wouldn’t be benefited.
66 I suggest you to make more effort in cultivation of soundness, tranquility and peace! If you can do so, with or without teacher’s direction is unnecessary. When the nature of great wisdom arises, it is your teacher. Bye, bye.”
67 The old fisherman peddled the boat to leave bank and head to the reeds.
68 Yan Hui turned the carriage to the back home direction and Zilu handed rein to Confucius. Taking no look at it, Confucius stared at the boat leaving. He didn’t step on carriage until ripples of the stream and sound of the punting disappeared.
69 Zilu beside carriage asked, “I have served you for many years and never seen you treat others with such reverence. Neither king nor marquis has received such salute from you. Sometime you even show loftiness to them. The old fisherman sat there, every time you spoke, you bowed and knelt to him at first. Did you take it too far? We, as disciples, all felt disgraced. Do you think that it is worth paying such reverence to a fisherman?
70 Supported by the bar of carriage, Confucius signed, “Alas! Zilu! You are so stupid. You have studied etiquette and rite for long time however, your vulgar consciousness is residual up to now. Come up! Let me tell you on the carriage.
71 It is disrespect to meet the old without reverence; it is unkindness to meet talents without respect. If the fisherman were not a hermit of perfect practice, I would not show my reverence to him. In other words, my action is because his genuineness of self-nature really reaches the utmost level.
72 Common people receive others’ reverence because the power, wealth, force or threat makes others fear and then producing reverence. Under this condition, the man who receives reverence would be hurt at last. So, a man in his inner heart there is no genuineness of self-nature and from his nature there is no kindness, this deficiency would beget serious result to him.
73 Zilu! You have the vice. You flatter yourself that you are a scholar and intellectual. So you despise fisherman and scholar of other sects. It is wrong! We should not discriminate them. This is the way of genuineness of self-nature.
74 Tao is the source to produce all things. All things survive if got it but die if lose it. If violate it, you fail in dealing; if conform to it, you succeed. Hence, a man of virtue respects the man who masters Tao; no matter whoever is he or whatever is his sect. So to speak, the old fisherman has understood Tao. Dare I not respect him?
2 When Confucius played Qin, a fisherman paddled his boat to the bank and stepped down to sit on a stone. White hair, rosy cheek, loose clothes waving in the wind, he listened attentively to the music by Confucius. With left hand hugged his knee and right hand supported his chin; he looked as if he could understand the player’s mind in the rise and fall of music.
3 After Confucius finished his playing, the fisherman waved to Zigong and Zilu who were beside him. Pointing to Confucius, he asked them quietly, “Who is the Sir?”
4 Zilu answered, “He is a tourist from the State of Lu.” The fisherman asked, “What is his name? Which pedigree is he from?”
5 Zilu answered, “His name is Confucius.” The old fisherman asked again, “Where is his prefecture?”
6 Zilu thought that he was re-ripping old sore of his teacher who had been traveling around in order to attain a position to exert his expertise. What makes him vex most was that he still was a common man. How did he own prefecture without a position? Turning away, Zilu didn’t reply him.
7 With a quicker response, Zigong told the old fisherman, “He is our teacher. He is loyal, creditable, benevolent and righteous. He devotes his life to establish and perfect etiquette, music and human relations. Being loyal to the king, teaching common people, he applies himself to make out an ideal living environment for all people. This is what he does.”
8 The old fisherman was still unsatisfied with the answer. He added, “All peers have their prefecture. Where is his?”
9 Zigong couldn’t ward off this embarrassing question, he said, “Our teacher has no prefecture until now.”
10 The old fisherman asked again, “Is he an adviser?”
11 “No.” Zigong said.
12 Shaking his head and smiling, the older fisherman stood up and was intent to go to his boat. He said to Zigong, “Judging from your teacher’s play, I know that he is a man of benevolence and love. He aspires to do a great cause, but such an ambition is very dangerous. If he has a certain official position, he may be welcome. But if he doesn’t have, he will be regarded to have the ambition of unification. Thus how does the authority cooperate with him? I am afraid that the persons of regime would exclude him by all means.
13 What your teacher practice is Tao of gifts from nature but what he thinks is worldly cause and glory. He is painstaking with his ambition in purchasing of the worldly cause and glory, which will disturb his soundness, tranquility and peace. The contradictive practice is unwise, which may make him lose both of practice and cause purchasing.”
14 After finishing his words, he started to step on boat. Confucius had already noticed the stranger. When he left, Confucius asked Zigong, “Who is he? What did you talk?”
15 Zigong retailed the talk in full details. Hearing that, Confucius pushed away his Qin and stood up. He thought aloud, “He must be a great and advanced man.”
16 Thinking this, he walked to the dock on the river bank. The old fisherman was ready to start, holding barge pole. Seeing Confucius coming up and intending to speak to him, the old fisherman stopped and stood on the boat. Confucius held up two hands and retreated some steps. And then he made a very low bow to him. He stepped forward and stood on the bank. The old fisherman naturally accepted his solute. He asked, “What do you want to ask?”
17 Confucius made a bow again. He said, “What you said to my disciples just now seems incomplete. I am too dull to understand what you have said. May I take liberty to ask you to give me detail explanation?”
18 The old fisherman was very satisfied with his modest attitude. He smiled, “Very good! Old as you are, you are so studious. It is worth praising.”
19 Hearing what the old man said, Confucius knelt down without any hesitation and kowtowed three times on the wet ground. It was seen as a ceremony of inviting teaching. After kowtow, he stood up and said, “When I was young, I persevered in studies. Now I am sixty-nine but feel it pitiful that I still haven’t found the truth that I am satisfied with. Due to this, I am waiting for great teacher’s directing, with reverence and awe. I really expect him to lead me to the right way of study.”
20 Taking a nod, the old fisherman sat on the boat and said to Confucius, who standing on the bank. “Things of the same kind cluster, while sounds of the same frequency harmonize. Thus their interests and ways accord with each other. Your culture is different from the governors’, so you can’t stay with them. It is normal that you have failed in your cause in the past years.
21 Now, let me analyze your past life! What you wanted to do in the past was all in the political field in which there are four classes: Emperor, marquis, official and the common people. If the four classes could strictly abide by their rules and accomplish their duties so as to play their real role in the society, then society would surely be well governed.
22 If people executed beyond their duties and breached their rules, everybody spoke but nobody did, then the society would go into mess.
23 Hence, when you work for politics, you manage to make official abide by the rule and to make people do well their own work. That’s all.
24 The problems of common people are: nobody plows so field obsoletes; house becomes shabby, not shading in sunny days, not shielding in rainy day; food and clothes are not enough; due tax is not afforded to pay; discord of mother in law and daughter in law happens in family, the old relentless, the young not filial.
25 The problems of common official are: their incompetence to his position, such as diplomat lacking ability of communication and martial official who can’t use weapon. The other problem is failure to accomplish his duty, such as police patrolling sparsely; fireman who can’t be on duty around clock, municipal official has no foresight in city planning so that traffic jam and river pollution happens.
26 Official is selfish. He makes use of his power to feather his nest. Higher official do a bad leadership. He gives loose to his underlings who do evil and are remiss in their duties. He doesn’t praise the underlings who have credit and doesn’t encourage people to be good officials and do well. These conducts make official lose the feeling of honor to the position. For this reason, young man was reluctant to work as official. No talent enters government; it is natural that government can’t do well.
27 The problem of local leaders, such as marquis is that they have difficulty in governance because officials of central government are corruptive; law is perverted; local people are extorted.
28 When a country gets down and out, enemies outside invade it and bandits inside stir it. All industries go stagnant. Local leaders’ ability is too limited to save the situation. Local government lacks talents and young people loathe service on grass-root level, which makes local government play no role. On the other hand, local insufficient production begets failure in meeting the central governmental requirement of tax. Central government hence, feels discontented. Failure in gearing with central policy causes doubt of central government. Local leader however, can’t remove the doubt in time. Doubt accumulation gives them the notoriousness that they neglect central's direction. Under this condition, of course, it is difficult to be a local leader.
29 The problem of Emperor is bad weather and frequent disasters, such as typhoon, earthquake and plague, which take a heavy toll of people’s wealth and life. The other problem is that local official’s reputation overrides emperor’s, so he is out of control by emperor. Prefectures scramble for right and interest, which produces conflict one after another, makes people have no means to live and all industries get obsolete. People do what as they want. Etiquette and music lose their rules. King craves for greatness and success, launching continuous wars, which makes treasury exhausted and society messed. King is not like king; minister is not like minister; father is not like father and son is not like son. Whole society breaks down. Nobody can control the situation and make decision. Family breaks down too. Young men lose hotbed of cultivation. Power becomes too sparse to gather so that great work can't be accomplished, because social system is broken and there are no good leaders and underlings. People pamper themselves for lust. They prefer enjoyment instead of work. Thus the state power withers.
30 The said is the politics that I know. Now, you seemingly have no king or marquis to serve; have no position, such as minister. You are a common people but you make bold to establish rules of etiquette and music. What’s more, you enroll a lot of young men and teach them how to work in official position, expecting them to serve hometown someday. Don’t you meddle?
31 In my opinion, these are work that government should do. You make bold to do them. Other people would reproach and doubt your intention.
32 I tell you that common people have eight vices. Living in society, people should beware of four taboos.
33 To mind other people’s business is arrogation.
34 To give admonishment forcefully despite the other’s attitude is sycophancy.
35 To humble one to cater for listener by flattering words is toady.
36 To focus on private interest and to neglect justice in discussion is flattery.
37 To speak maliciously about others is slandering.
38 To foment dissensions to make friction is instigation.
39 To agree on and even praise the conduct of obvious fraud intentionally is malice. Only foe or friend not right or wrong is considered.
40 To court favors from all sides and to grab personal gains in secret is malignancy.
41 The said eight vices could cause social mess if they were employed to deal in environment. They would damage health if they were employed to deal in practice. A man of virtue never approaches them; a king never appoints them.
42 The four iniquities are followings: the first one is greed that is to administrate the state affairs flatulently and to change the norms at random to make out some new ideas to claim credit.
43 To count on one’s expertise or position to make arbitrary decisions and to trespass other’s interest for private interest is avarice.
44 To make more mistakes against other’s reminding because of private interest and saving face is obstinacy. What’s more, correction is never done.
45 To assent to the agreeable and to object to the disagreeable because of different party, sects and group is conceit. Though the idea is good and right, there is no agreement on it.
46 He who can eliminate the eight defects and keep carefully away from the four taboos is qualified to be taught. If not, then, don’t enroll him as student, otherwise, the teacher will ask for trouble by himself.”
47 Hearing that, Confucius felt shameful and signed. He thought that I was proud of myself having many students from every where of the country. Now I know that if I don’t select carefully in accepting them, there would be sequela, and it would eventually back fire to me.
48 Feeling gratefully, Confucius made a salute. He stood up and asked the old fisherman. “I am kind to do something for people, but I never receive good response. What’s more I was banished twice by the State of Lu, stopped by the State of Wei, insulted in the State of Song, and stay in danger between Chen and Cai. I don’t know what error I’ve made so that misfortune always befalls me.”
49 Shaking his head, the old fisherman said, “I’ve told you a lot. But you still don’t understand it. You get old, and your mind is stiff. Well! Let me explain it in other view.
50 A man fears his shadow and detests his footmark. In order to ward off shadow and footmark, he bustles in running. The more circles he runs, the more footmarks left. Shadow also follows him. He thinks that he runs slowly so that he can’t throw off shadow and footmark. So, he runs faster and faster. At last he dies from exhaustion of energy.
51 You are wise. Of course, you know that the shadow and footmark will go away as long as you sit under the shade. Therefore, you may laugh at the guy who runs and dies from exhaustion of energy. Nevertheless, let’s recall your conducts: you observe benevolence and righteousness; distinguish the difference of people; watch the change between stillness and move; measure the degree of conducts; sort out the feeling of liking or disliking; relieve the extent of joy and anger. So many works that you have done, aim at culture of body, practice and maintaining order. However, social order doesn't see the obvious change for them.
52 On the contrary, since the standard of loyalty, credit, righteousness and benevolence is set up, mean guy has the opportunity to exploit an advantage of law and moral to benefit them.
53 In my opinion, as long as you keep the genuineness of self-nature and stand aloof from the world, you will be successful in real practice. You don’t need to do the tiresome work. Your problem is that you diverge from the right way to seek the outside. Therefore, the result is dim. Even you incur misfortune.”
54 Taking a nod, Confucius finally found his own vices. Genuineness of self-nature that the old man said seems profound. Confucius asked, “What’s the genuineness?”
55 The old fisherman said, “Good faith is genuineness of self-nature. They said good faith is hard enough to pierce stone and gold. Without it, self-nature and great wisdom can’t be raised, and the skill of no-learning can’t emerge. Without it, a mood expression of common people can’t be shown completely, not to mention piercing stone and gold. As you know, the five sons mourned before grave. They don’t have feeling though the voice is loud. A man who pretends to be angry is not fierce though his face looks stern. A man of affectation is not amiable though his face teems with smile. A man who is really sad is seen sad even if he doesn’t cry. A man who is angry really is fierce and awed even if he doesn’t show anger. A man who is really lovely is felt amiable even if he doesn’t smile.
56 Genuineness exists in inner heart and expresses itself through appearance. This is genuineness of self-nature.
57 When it is used to deal with personal relation, it works well. In serving parents, you are filial; in working for king, you are loyal; in drinking you are happy; in funeral you are sad.
58 Main part of serving parents is obedience. The way that you take doesn’t matter. Obedience is the aim of supporting parents. No why and no reason to speak of.
59 Drinking wine aims at joy. Dishes and vessel are unimportant. Thousands of cups are insufficient to bosom friend in drinking. If the companion is wrong and atmosphere is out of place, it is not joyful to use good wine, nice environment and good vessel.
60 Holding a funeral is to express grief while ritual play is least important. People set up the ritual play but grief expressed by genuineness is from self-nature. We should not make so much of ritual play as to impede genuineness of self-nature.
61 Hence, we emphasize expression of nature instead of feeling restricted by worldly regulations. Only fool does reversely—disregarding genuineness of self-nature however, caring about the prolix style and hackneyed rites. You are not earnest in improvement of self-nature, sitting in deep meditation, practice of yoga and cultivating mood of soundness, tranquility and peace. You hustle and bustle with a lot of people in listening Sutra, propagation of Tao, learning of etiquette and studying governance and rejuvenation of state. Thus it is rather difficult for you to seek for genuineness of self-nature.
62 It is pitiful. You have indulged yourself in study of worldly affair since childhood. Until now, you are told to seek for genuineness of self-nature.
63 Pitiful! You are sixty-nine. It is too old to seek now.”
64 Hearing the old fisherman saying so, Confucius hurried to kneel down and kowtow for three times. He looked up and said, “To meet you is heaven-helped. It is never too late to correct my vices. Please let me be your disciple and direct me how to practice. Could you tell me your place? I will visit you later.”
65 The old man said, “Men of practice abide by a regulation that we should stay with the men have the feeling of affinity. So to speak, things of the same kind cluster while sounds of the same frequency harmonize. We may practice genuineness of self-nature with a man who knows that five aggregates are empty and impermanence is suffering and he can break up with, stop and eliminate worldly desire. If he hasn’t the quality and the decision of practicing Tao just because of a spur-of-the moment, prevailing fashion, or being stricken by a certain sad event, then we should not practice with him. Since practice for these reason is of no result, and it might even spoil your mood of soundness, tranquility and peace, both sides wouldn’t be benefited.
66 I suggest you to make more effort in cultivation of soundness, tranquility and peace! If you can do so, with or without teacher’s direction is unnecessary. When the nature of great wisdom arises, it is your teacher. Bye, bye.”
67 The old fisherman peddled the boat to leave bank and head to the reeds.
68 Yan Hui turned the carriage to the back home direction and Zilu handed rein to Confucius. Taking no look at it, Confucius stared at the boat leaving. He didn’t step on carriage until ripples of the stream and sound of the punting disappeared.
69 Zilu beside carriage asked, “I have served you for many years and never seen you treat others with such reverence. Neither king nor marquis has received such salute from you. Sometime you even show loftiness to them. The old fisherman sat there, every time you spoke, you bowed and knelt to him at first. Did you take it too far? We, as disciples, all felt disgraced. Do you think that it is worth paying such reverence to a fisherman?
70 Supported by the bar of carriage, Confucius signed, “Alas! Zilu! You are so stupid. You have studied etiquette and rite for long time however, your vulgar consciousness is residual up to now. Come up! Let me tell you on the carriage.
71 It is disrespect to meet the old without reverence; it is unkindness to meet talents without respect. If the fisherman were not a hermit of perfect practice, I would not show my reverence to him. In other words, my action is because his genuineness of self-nature really reaches the utmost level.
72 Common people receive others’ reverence because the power, wealth, force or threat makes others fear and then producing reverence. Under this condition, the man who receives reverence would be hurt at last. So, a man in his inner heart there is no genuineness of self-nature and from his nature there is no kindness, this deficiency would beget serious result to him.
73 Zilu! You have the vice. You flatter yourself that you are a scholar and intellectual. So you despise fisherman and scholar of other sects. It is wrong! We should not discriminate them. This is the way of genuineness of self-nature.
74 Tao is the source to produce all things. All things survive if got it but die if lose it. If violate it, you fail in dealing; if conform to it, you succeed. Hence, a man of virtue respects the man who masters Tao; no matter whoever is he or whatever is his sect. So to speak, the old fisherman has understood Tao. Dare I not respect him?
2009年1月18日 星期日
On Swordplay (1)
1 King Wen of Zhao was fond of swordplay. Swordsmen under the sun all took pride in being praised by the king. The State of Zhao hosted three thousand more swordsmen from all direction. They matched for swordplay all day. Every year people of a hundred more died in the match. The society therefore, went into mess, affecting the operation of trade and manufacture.
2 King Wen was in power for three years. Civil economy went stagnant because he indulged himself into swordplay match. Other neighboring countries found the situation of Zhao, covet to occupy it. The king neglected the bad situation and still had mania for swordplay.
3 Prince Kui was a sober young man. He cared much about his country.
4 One day, he told his consultant, “Who can dissuade my father from the swordsmen and make him bend to state affairs, I will award him gold of a thousand liang.
5 His consultant suggested, “Chuang Tzu can do it.”
6 The prince sent his messenger with gold of a thousand liang to Chuang Tzu’s house. Chuang Tzu didn’t accept the gold but he would like to see the prince, accompanied by the messenger.
7 Chuang Tzu came straight to the point. He asked the prince, “Why do you invite me to do it? Why do you give me the gold?”
8 The prince replied, “I heard that you are a wise and able man. I specially gave gold of a thousand liang to your servant and expected them to serve you well. Now that you don’t accept it, I feel small to ask you to do something.”
9 Chuang Tzu said, “Alas! Please speak frank in front of a reasonable person. I know you want me to persuade your farther from mania of sword and to attend state affairs. This is good. However, in regarding of the reward, if I persuaded but failed, I couldn’t make him correct, which mean that I didn’t accomplish your assignment. Thus I would lose my life. How could I spend the gold then?
10 If I succeed in persuading, which mean that I accomplish your assignment. What may I not ask for from the king? Gold of a thousand liang is petty to me then.
11 That is why I refuse your gold but I still am at your call.”
12 The prince said delightedly, “That’s great! But my father only gives audience to swordsman. Can you play sword?
13 Chuang Tzu said, “Yes! No problem. I have excellent swordplay.”
14 Prince said, “Your clothes and dressing up are improper. Those people whom he meets are like bandit, with helmet on head and long hair disheveling on shoulders. Tassels on helmets are puffy and big; upper clothes are short, half belly exposing. They speak unclearly and loudly, eyes round and eyebrow rising. I am afraid that you have difficulty in audience because you look gentle.
15 “It is easy! You make a costume like that for me.”
16 The prince ordered his men to make a set of clothes of swordsman within three days. Chuang Tzu dressed it and had his hair disheveling, and then put on armor. He looked like a swordsman.
17 Chuang Tzu in the swordsman clothes went to see the prince. The prince felt contented at the sight of him. So, he took Chuang Tzu to court for audience with King Wen of Zhao.
18 Eunuch called the prince with Chuang Tzu to have an audience with the king in court. King Wen knew that the prince had an intention to keep him from the swordsmen. To threat the lobbyist, King Wen pulled out his accompanying sword and put it on the visible place of desk, by which he made it clear that if anyone wanted to ask him to give up sword, the man had better give up this idea, or he would be killed
19 The prince and Chuang Tzu came up to the court. With head up and chest lifting, Chuang Tzu strode to the king in a soldier liked way. Before the king’s desk, he just bid a simple salute of warrior to him and then stood steadily there, feet posing as T-shape. The prince stood aside, having done a solute of kneeling. Seeing Chuang Tzu’s arrogance, the prince rather cared about him. He was much afraid that Chuang Tzu would be killed for his impoliteness.
20 King Wen of Zhao instead admired Chuang Tzu’s attitude, because, he thought that a swordsman should be like this. A man must be of dignity. It was not a man if he knelt at sight of others.
21 The king’s heart of exclusion softened somewhat. He asked Chuang Tzu, “What do you want to tell me? Why do you have to be introduced by the prince and why not see me directly? As you know, I favor swordsman. You look like a good warrior.”
22 Chuang Tzu answered, “I heard that Your Majesty like swordplay so I asked the prince to introduce me. I just want to exchange with you on swordplay. That’s all. ”
23 “What’s the speciality of your swordplay?” The king asked.
24 “I can kill a person within ten steps, once my sword is pulled out. I would win all matches in my journey of a thousand li.” Chuang Tzu boasted.
25 Hearing this, the king was very delighted. He said to himself that a wonderful play is coming. He said, “So, you should be the invincible warrior under the sun?”
26 Chuang Tzu explained, “Swordplay must depends on brain, muscle is not enough. In match, you should disguise your weakness and give your rival an opportunity to attack. And then you wait his attacking, because we are ready while our rival devotes to attack and neglects defense. Then we start later but attack earlier. We thus win and cut off our rival’s head. Do you want to arrange a match for me to show my swordplay?”
27 The king was more delighted. He said, “Sir, you may have a rest in hotel now. When I have arranged all things of competition, I will inform you.”
28 King Wen of Zhao convened all swordsmen in his country and divided them into groups to hold elimination games that lasted for seven days. Procedure of matches was throat-cut and cruel. So, the games took a toll of sixty swordsmen’s death. At last, there were the best thirty swordsmen attended the final match.
29 In the morning, King Wen called up the thirty swordsmen gathered outside the court. They carried their own swords, standing in a row. And then he sent for Chuang Tzu.
30 Chuang Tzu in swords clothes strode to the court. Pointing to the outside swordsmen, King Wen told Chuang Tzu, “I’ve selected thirty best swordsmen to compete with you.”
31 Chuang Tzu replied without any fear, “I hunger for it for long.”
32 Then King Wen found that Chuang Tzu seemed not to carry his sword. How to compete without sword? King Wen asked him, “If you don’t have sword, please use mine. What kind do you like? Longer one or shorter one? I’ve collected many swords. You may choose whatever you want. ”
33 Chuang Tzu replied, “Don’t care it. Any one is acceptable. But as for sword, I have three ones. I bet that you don’t have them. I wonder which sword you like. Before match, let me talk about the three swords.”
34 King Wen had been taking pride in his collected swords. Now there were three swords that he never heard. He felt very curious. He told Chuang Tzu, “Well! Tell me the three swords.”
35 “The swords have their names as: Sword of Emperor, Sword of Marquis, and Sword of the Common Man respectively.” Said Chuangt Tzu.
36 “What’s the Sword of Emperor?” King Wen of Zhao asked earnestly.
37 Chuang Tzu replied seriously, “Its tip is Shicheng City and Yanxi City; its blade is Tai Mountain in the State of Qi; its back is the State of Jin and the State of Wei; its ring is the State of Zhou and the State of Song. Its handle is the State of Han and the State of Wei; its sheath is four seasons and the outside countries; its fringe is Bo Sea and Chang Mountain.
38 The principle of five elements interaction is used to make it; the rule of award and punishment to turn it; the principle of Yin and Yang to pull and close it; the warmth of spring and summer to hold it; the cold of winter and autumn to wield it.
39 This sword is invincible everywhere. When wielding up, nobody can escape; when stabbing down, nobody can ward off. When playing it, nobody dare come up. It can cleave cloud in the sky and chop off all obstacles. He who uses this sword can overwhelm marquis and rule all countries. This is the Sword of Emperor.”
40 King Wen thought over on Chuang Tzu’s description of the Sword of Emperor. He started to introspect: Why doesn’t he find such a distinguished sword before?
41 After his mood calmed down, he raised head to look at Chuang Tzu. “What about the Sword of Marquis.”
42 Chuang Tzu explained, “Smart and brave man is its tip; incorrupt man its edge; kind and loyal man its ring; wise man its handle.
43 The sword is invincible too. When wielding up, nobody can escape; when stabbing down, nobody can ward off. When playing it, nobody can come up.
44 Heaven is its rule in the order of sun, moon and star. Earth is its rule in the order of four seasons. It integrates people’s will to settle down the countries of all directions. Its wielding carries the power of thunder of ten thousand tons. Each one in the surrendered countries obeys the wielder’s order. This is the Sword of Marquis.”
45 King Wen lightly put back the sword on the desk and asked him to sit down by gesture. Taking off the heavy armor, Chuang Tzu sat down immodestly beside the desk in good taste.
46 King Wen asked, “What about the Sword of the Common Man?”
47 Taking a drink of tea, Chuang Tzu replied, “The Sword of the Common Man is seen everywhere. Wielder holds a sword and wears armor, with long hair disheveling on the shoulders. Tassels on helmets are puffy and big; upper clothes are short, half belly exposing. They speak unclearly and loudly, eyes round and eyebrow rising. In match, he chops up rival’s head and stabs down to rival’s liver. Their fighting is like cock fighting. When careless, they are stabbed to death. They are helpless to the country and society. Now you are a king but you like the vulgar sword of the common man. I really feel unworthy for you.”
48 Nodding after listening, King Wen stood up and stepped up to Chuang Tzu. Chuang Tzu stood up politely too. Hand in hand, King Wen said to Chuang Tzu, “Go. Let’s go to the rear palace and ask my chef to make some dishes. Let’s talk there.”
49 After Chuang Tzu sat down, King Wen was still thinking over the description on sword, walking around the table. He walked and walked, without stopping after three circles. Chuang Tzu said, “What I said is over. Your Majesty, please sit and calm down; when having dinner, we better not think about the swordplay anymore.”
50 After Chuang Tzu left, King Wen retrospected the details of the Sword of Emperor, the Sword of Marquis and the Sword of the Common Man alone. He felt shameful to his past when he sought for the humble but deserted the noble, sought for the small but deserted the great. Since then, he ignored the swordsman and no longer financing their cost of living.
51 These swordsmen left one after another under the condition that they had no living support and were despised. Some of them, who had nowhere to go, committed suicide.
52 After these bellicose swordsmen went away, state of Zhao picked up its prosperity and peace again.
2 King Wen was in power for three years. Civil economy went stagnant because he indulged himself into swordplay match. Other neighboring countries found the situation of Zhao, covet to occupy it. The king neglected the bad situation and still had mania for swordplay.
3 Prince Kui was a sober young man. He cared much about his country.
4 One day, he told his consultant, “Who can dissuade my father from the swordsmen and make him bend to state affairs, I will award him gold of a thousand liang.
5 His consultant suggested, “Chuang Tzu can do it.”
6 The prince sent his messenger with gold of a thousand liang to Chuang Tzu’s house. Chuang Tzu didn’t accept the gold but he would like to see the prince, accompanied by the messenger.
7 Chuang Tzu came straight to the point. He asked the prince, “Why do you invite me to do it? Why do you give me the gold?”
8 The prince replied, “I heard that you are a wise and able man. I specially gave gold of a thousand liang to your servant and expected them to serve you well. Now that you don’t accept it, I feel small to ask you to do something.”
9 Chuang Tzu said, “Alas! Please speak frank in front of a reasonable person. I know you want me to persuade your farther from mania of sword and to attend state affairs. This is good. However, in regarding of the reward, if I persuaded but failed, I couldn’t make him correct, which mean that I didn’t accomplish your assignment. Thus I would lose my life. How could I spend the gold then?
10 If I succeed in persuading, which mean that I accomplish your assignment. What may I not ask for from the king? Gold of a thousand liang is petty to me then.
11 That is why I refuse your gold but I still am at your call.”
12 The prince said delightedly, “That’s great! But my father only gives audience to swordsman. Can you play sword?
13 Chuang Tzu said, “Yes! No problem. I have excellent swordplay.”
14 Prince said, “Your clothes and dressing up are improper. Those people whom he meets are like bandit, with helmet on head and long hair disheveling on shoulders. Tassels on helmets are puffy and big; upper clothes are short, half belly exposing. They speak unclearly and loudly, eyes round and eyebrow rising. I am afraid that you have difficulty in audience because you look gentle.
15 “It is easy! You make a costume like that for me.”
16 The prince ordered his men to make a set of clothes of swordsman within three days. Chuang Tzu dressed it and had his hair disheveling, and then put on armor. He looked like a swordsman.
17 Chuang Tzu in the swordsman clothes went to see the prince. The prince felt contented at the sight of him. So, he took Chuang Tzu to court for audience with King Wen of Zhao.
18 Eunuch called the prince with Chuang Tzu to have an audience with the king in court. King Wen knew that the prince had an intention to keep him from the swordsmen. To threat the lobbyist, King Wen pulled out his accompanying sword and put it on the visible place of desk, by which he made it clear that if anyone wanted to ask him to give up sword, the man had better give up this idea, or he would be killed
19 The prince and Chuang Tzu came up to the court. With head up and chest lifting, Chuang Tzu strode to the king in a soldier liked way. Before the king’s desk, he just bid a simple salute of warrior to him and then stood steadily there, feet posing as T-shape. The prince stood aside, having done a solute of kneeling. Seeing Chuang Tzu’s arrogance, the prince rather cared about him. He was much afraid that Chuang Tzu would be killed for his impoliteness.
20 King Wen of Zhao instead admired Chuang Tzu’s attitude, because, he thought that a swordsman should be like this. A man must be of dignity. It was not a man if he knelt at sight of others.
21 The king’s heart of exclusion softened somewhat. He asked Chuang Tzu, “What do you want to tell me? Why do you have to be introduced by the prince and why not see me directly? As you know, I favor swordsman. You look like a good warrior.”
22 Chuang Tzu answered, “I heard that Your Majesty like swordplay so I asked the prince to introduce me. I just want to exchange with you on swordplay. That’s all. ”
23 “What’s the speciality of your swordplay?” The king asked.
24 “I can kill a person within ten steps, once my sword is pulled out. I would win all matches in my journey of a thousand li.” Chuang Tzu boasted.
25 Hearing this, the king was very delighted. He said to himself that a wonderful play is coming. He said, “So, you should be the invincible warrior under the sun?”
26 Chuang Tzu explained, “Swordplay must depends on brain, muscle is not enough. In match, you should disguise your weakness and give your rival an opportunity to attack. And then you wait his attacking, because we are ready while our rival devotes to attack and neglects defense. Then we start later but attack earlier. We thus win and cut off our rival’s head. Do you want to arrange a match for me to show my swordplay?”
27 The king was more delighted. He said, “Sir, you may have a rest in hotel now. When I have arranged all things of competition, I will inform you.”
28 King Wen of Zhao convened all swordsmen in his country and divided them into groups to hold elimination games that lasted for seven days. Procedure of matches was throat-cut and cruel. So, the games took a toll of sixty swordsmen’s death. At last, there were the best thirty swordsmen attended the final match.
29 In the morning, King Wen called up the thirty swordsmen gathered outside the court. They carried their own swords, standing in a row. And then he sent for Chuang Tzu.
30 Chuang Tzu in swords clothes strode to the court. Pointing to the outside swordsmen, King Wen told Chuang Tzu, “I’ve selected thirty best swordsmen to compete with you.”
31 Chuang Tzu replied without any fear, “I hunger for it for long.”
32 Then King Wen found that Chuang Tzu seemed not to carry his sword. How to compete without sword? King Wen asked him, “If you don’t have sword, please use mine. What kind do you like? Longer one or shorter one? I’ve collected many swords. You may choose whatever you want. ”
33 Chuang Tzu replied, “Don’t care it. Any one is acceptable. But as for sword, I have three ones. I bet that you don’t have them. I wonder which sword you like. Before match, let me talk about the three swords.”
34 King Wen had been taking pride in his collected swords. Now there were three swords that he never heard. He felt very curious. He told Chuang Tzu, “Well! Tell me the three swords.”
35 “The swords have their names as: Sword of Emperor, Sword of Marquis, and Sword of the Common Man respectively.” Said Chuangt Tzu.
36 “What’s the Sword of Emperor?” King Wen of Zhao asked earnestly.
37 Chuang Tzu replied seriously, “Its tip is Shicheng City and Yanxi City; its blade is Tai Mountain in the State of Qi; its back is the State of Jin and the State of Wei; its ring is the State of Zhou and the State of Song. Its handle is the State of Han and the State of Wei; its sheath is four seasons and the outside countries; its fringe is Bo Sea and Chang Mountain.
38 The principle of five elements interaction is used to make it; the rule of award and punishment to turn it; the principle of Yin and Yang to pull and close it; the warmth of spring and summer to hold it; the cold of winter and autumn to wield it.
39 This sword is invincible everywhere. When wielding up, nobody can escape; when stabbing down, nobody can ward off. When playing it, nobody dare come up. It can cleave cloud in the sky and chop off all obstacles. He who uses this sword can overwhelm marquis and rule all countries. This is the Sword of Emperor.”
40 King Wen thought over on Chuang Tzu’s description of the Sword of Emperor. He started to introspect: Why doesn’t he find such a distinguished sword before?
41 After his mood calmed down, he raised head to look at Chuang Tzu. “What about the Sword of Marquis.”
42 Chuang Tzu explained, “Smart and brave man is its tip; incorrupt man its edge; kind and loyal man its ring; wise man its handle.
43 The sword is invincible too. When wielding up, nobody can escape; when stabbing down, nobody can ward off. When playing it, nobody can come up.
44 Heaven is its rule in the order of sun, moon and star. Earth is its rule in the order of four seasons. It integrates people’s will to settle down the countries of all directions. Its wielding carries the power of thunder of ten thousand tons. Each one in the surrendered countries obeys the wielder’s order. This is the Sword of Marquis.”
45 King Wen lightly put back the sword on the desk and asked him to sit down by gesture. Taking off the heavy armor, Chuang Tzu sat down immodestly beside the desk in good taste.
46 King Wen asked, “What about the Sword of the Common Man?”
47 Taking a drink of tea, Chuang Tzu replied, “The Sword of the Common Man is seen everywhere. Wielder holds a sword and wears armor, with long hair disheveling on the shoulders. Tassels on helmets are puffy and big; upper clothes are short, half belly exposing. They speak unclearly and loudly, eyes round and eyebrow rising. In match, he chops up rival’s head and stabs down to rival’s liver. Their fighting is like cock fighting. When careless, they are stabbed to death. They are helpless to the country and society. Now you are a king but you like the vulgar sword of the common man. I really feel unworthy for you.”
48 Nodding after listening, King Wen stood up and stepped up to Chuang Tzu. Chuang Tzu stood up politely too. Hand in hand, King Wen said to Chuang Tzu, “Go. Let’s go to the rear palace and ask my chef to make some dishes. Let’s talk there.”
49 After Chuang Tzu sat down, King Wen was still thinking over the description on sword, walking around the table. He walked and walked, without stopping after three circles. Chuang Tzu said, “What I said is over. Your Majesty, please sit and calm down; when having dinner, we better not think about the swordplay anymore.”
50 After Chuang Tzu left, King Wen retrospected the details of the Sword of Emperor, the Sword of Marquis and the Sword of the Common Man alone. He felt shameful to his past when he sought for the humble but deserted the noble, sought for the small but deserted the great. Since then, he ignored the swordsman and no longer financing their cost of living.
51 These swordsmen left one after another under the condition that they had no living support and were despised. Some of them, who had nowhere to go, committed suicide.
52 After these bellicose swordsmen went away, state of Zhao picked up its prosperity and peace again.
Zhi the Robber (3)
1 Wuzu was Zhihe’s classmate. In class they had learnt a lot from their teacher about off-desire, not doing cause and not seeking honor.
2 Wuzu asked Zhihe, “In my opinion, every body would like to seek for fame and interest. Why does our teacher ask us to give them up? I think that being rich is good. They say that ‘rich man who even lives in the remote mountains has far relatives’. As long as you are rich, people would come around you and obey your order with reverent and respectful attitude. When a lot of people are around you, you become distinguished naturally. Owing to being respected, you feel happy, beaming face with pride. Thus you feel comfortable. Is it the way for long life?
3 I really don’t know why you agree on teacher’s view? Do you really dislike making fortune and winning promotion? Or you want to, however, your ability is not enough; so you daren’t struggle for or scramble for it? Or you cowardly say that you want to do the right things according to the rule of practice, but still expect someday, you would succeed in acquiring fame and interest in private?”
4 Zhihe defended for himself. “When seeing rich man or person of high rank, someone favor with them and thinks that they are extremely noble persons. Though they, the rich men or the persons of high rank live in the same age or in the same city, they think them is god-man over the world, just like the people worshiped Adolf Hitler and Joseph Stalin in the past. Those poor people are stupid and don’t know the fact.
5 They appraise a man by the common standard of all ages. They are not men of perfect practice. They just are peers of the common.
6 Beside the flesh body, they forget the original natures, such as self-nature and Buddha nature, only these are actually worthy of being cherished. Those poor person, they stirred by avarice, wrath and obsession, they think occasional and shallow happiness as the way of stability and joy and the permanent way of pursuit of happiness, which truly is that 'a tiny error of ideas leads them to astray very far'.
7 They go all out to seek for fame, interest, richness and honor, not knowing how to protect their body. They trouble themselves by sorrow or joy, to disturb the mind of soundness, tranquility and peace. They bustle for fame, interest, and richness but don’t know why to acquire the wealth that they never use at all. They toil for the whole life but don’t know why to come to this world and where to go after death. The confused questions obsess everyone, even a king or the very rich man doesn’t make an exception.
8 So, fame and interest can never eliminate people’s terror and pain. Only religion or practice works.”
9 Wuzu said, “Alas! You take our topic too far. Confucius said that ‘we even don’t know life and how can we know death’. We don’t talk about problems after death. In life, high position and richness fairly are good. Money gives you joy, beauty and stateliness that your man of practice can’t expect to possess. They say that ‘money makes mare go’. With money, you may bribe official and person of high rank even the gangster to support you and to make your voice loud. With money, you may invite counselor to make out ideas so that you can jump at opportunity. Consequently, you succeed in doing everything. .
10 Usually you donate money to charity. Praised highly, you are called great well-doer. With these social rank and reputation, you have stateliness as the same as king, even not being a local official. That’s great!
11 You always stress original nature. I think that human’s original nature is to hunger for music, beauty, gourmet food, power, interest and position. Anyone produces satisfaction as long as he touches and has them.
12 Additionally, all men have same object to like, dislike, avoid and seek, such as loathing shit, avoiding death and seeking for life and beauty. This is the real original nature.
13 Self-nature and wisdom that you mention are too mysterious and unpractical. Whatever you say to deny my view can’t change the fact that it is real and it is the truly original nature.”
14 Zhihe said, “I admit that what you said is a part of human nature but they are avarice, wrath, obsession that make people sorrow, annoy and rotate forever in transmigration. Self-nature, Buddha-nature, Qi, calmness and refinement in human nature however, are different. They are free from and beyond material, not being led by material. They, who seek for self-nature, think that empty five aggregates are the source of impermanence and sufferings. So, they often keep material at an arm length.
15 This kind of people has no selfishness. They have the mind of no-self and being flexibility. So, if they are in power, their policy and guideline are subject to people’s actual requirements. Once the requirements of people are meet, conflicts in society will reduce. Due to fewer requirements of such governors, what the service and tax they ask from people will be less. When they asking something from people, the people wouldn’t think them are greedy, because what they do is for the people, not for the governors themselves.
16 When things are enough, they stop asking. They even return the surplus back to people. The goal of all policy is for people’s interest. The surplus returns to people, which is very natural. Thus, the governor doesn’t flatter himself that he is uncorrupt. Avarice or incorruption derives from the inner heart, and not from the temptation and stimulation of material. Therefore, controlling a man being incorruption and not avarice must start from his inner heart.
17 With this concept and culture, as a king, he doesn’t use his power and rank to put on airs in front of others and to bully them; he as a rich man, doesn’t use money to tread on others. Some people assume that being rich has the privilege to override others. For example, some rich man, they toy with waiters in the entertainment place despite of waiters’ dignity.
18 Men of practice know clearly the serious sequela of being ‘the noble is proud and the rich is bullying’. They know, at end of the day, all the results were reflected to themselves and they will be one of the victims also. Hence, men of practice should be very prudent in being the noble and rich person; why they do that, however, is not necessarily for cheating of fame.
19 Emperors as Yao and Shun, they still kept their grace and tolerance, without pressure to others. They had no intent to love people while they actually were afraid that their power was a double-blade sword and would hurt themselves if careless. Yao wanted to remise throne to Shanjuan and Xuyou who however, refused the throne. They considered it in the standpoint of his culture and they were afraid that worldly affairs would disturb their mind of soundness, tranquility and peace.
20 The above said examples all mean that a man of practice also weighs advantage and disadvantage before making any decision. Simply, their advantage and disadvantage are different from those of worldly people. In the standpoint of man of practice, they never consider reputation in making decision.”
21 Taking a sign, Wuzu said, “If what you said is reasonable, you must not pursue material but give up the enjoyment of sound, vision, taste, smell and touch by eye, ear, nose, tongue and body; You must force yourself to live in a simple and plain life as a long bedridden guy lives on air tank and nutritional supplement. Buddy! Is it too hard and unworthy?
22 Zhihe answered, “A man is blissful if his supply is only enough in life. Too much supply instead is harmful. The effect of money in this respect is much so.”
23 You see, the rich man only listen to the music played by famous musician and only eat gourmet, such as swallow nest and abalone. Extravagance and waste are seen everywhere to satisfy them in their life. At last, they forget their devotion to his original mission. If the situation lasts long, their cause will go into mess.
24 In order to save face, maintain rich appearance and keep the credit of load, he is desperate to keep his air and impetus. The life is as if he holds a heavy thing to step up stairs. The hardship he has is imaginable.
25 Indulging themselves in seeking fame and interest, the rich don’t know the principle “People acknowledge five aggregates are empty, which can eliminate all their suffering”. Their avarice in wealth begets hatred; their lingering power and arrogance to others result in their isolation because of too many enemies. When they are idle, they indulge themselves into comfort, lechery, crapulence and gluttony. When they are on high rank, they walk with head rising and become arrogant.
26 Common saying is ‘they are not allow to have good meal over three days’. It means that they forget who they are and even do evil when life becomes good somewhat. Strictly speaking, they are sick.
27 They go to any length to extort wealth and want to become rich by any means. In scrambling for wealth, they dash forward rashly despite a great deal of difficulties. After success, they are proud to look down on other rivals. These people would ask for insult and come down in the world for heavy debt. In the past, the ends of so called the king of stock market and the ends of most VIPs already proved the view.
28 To be honest, the greedy people painstakingly accumulate wealth, most of which, however, they have no opportunity to enjoy at all; they only hold it and share with nobody. They are really stingy. They consider how to manage this wealth all day and meanwhile they are afraid that others would thieve and occupy it. In consequence, these things that should bring happiness to them instead become the source of vexation and worry.
29 These people only see tree and is blind to forest. They don’t know the jeopardy of too much wealth. We really are worried about them. They are afraid of being stolen and being robbed, so their house is defended by high wall, plus iron doors and iron windows. When going out, they dare not walk alone and need bodyguard. Every day they are in fear and trembling.
30 The above said six situations are big bane of human, which however, common people all forget and don’t reflect time to time. When misfortune befalls and all wealth is gone, at that time, it is impossible and too late for them to have even a peaceful life as usual.
31 Therefore, in the view of fame, there is no benefit; in the view of interest, there is no permanent interest. In pursuit and conservation of those fame and interest, body and heart have to suffer a lot. Isn’t it bewildered and unworthy to do so?”
2 Wuzu asked Zhihe, “In my opinion, every body would like to seek for fame and interest. Why does our teacher ask us to give them up? I think that being rich is good. They say that ‘rich man who even lives in the remote mountains has far relatives’. As long as you are rich, people would come around you and obey your order with reverent and respectful attitude. When a lot of people are around you, you become distinguished naturally. Owing to being respected, you feel happy, beaming face with pride. Thus you feel comfortable. Is it the way for long life?
3 I really don’t know why you agree on teacher’s view? Do you really dislike making fortune and winning promotion? Or you want to, however, your ability is not enough; so you daren’t struggle for or scramble for it? Or you cowardly say that you want to do the right things according to the rule of practice, but still expect someday, you would succeed in acquiring fame and interest in private?”
4 Zhihe defended for himself. “When seeing rich man or person of high rank, someone favor with them and thinks that they are extremely noble persons. Though they, the rich men or the persons of high rank live in the same age or in the same city, they think them is god-man over the world, just like the people worshiped Adolf Hitler and Joseph Stalin in the past. Those poor people are stupid and don’t know the fact.
5 They appraise a man by the common standard of all ages. They are not men of perfect practice. They just are peers of the common.
6 Beside the flesh body, they forget the original natures, such as self-nature and Buddha nature, only these are actually worthy of being cherished. Those poor person, they stirred by avarice, wrath and obsession, they think occasional and shallow happiness as the way of stability and joy and the permanent way of pursuit of happiness, which truly is that 'a tiny error of ideas leads them to astray very far'.
7 They go all out to seek for fame, interest, richness and honor, not knowing how to protect their body. They trouble themselves by sorrow or joy, to disturb the mind of soundness, tranquility and peace. They bustle for fame, interest, and richness but don’t know why to acquire the wealth that they never use at all. They toil for the whole life but don’t know why to come to this world and where to go after death. The confused questions obsess everyone, even a king or the very rich man doesn’t make an exception.
8 So, fame and interest can never eliminate people’s terror and pain. Only religion or practice works.”
9 Wuzu said, “Alas! You take our topic too far. Confucius said that ‘we even don’t know life and how can we know death’. We don’t talk about problems after death. In life, high position and richness fairly are good. Money gives you joy, beauty and stateliness that your man of practice can’t expect to possess. They say that ‘money makes mare go’. With money, you may bribe official and person of high rank even the gangster to support you and to make your voice loud. With money, you may invite counselor to make out ideas so that you can jump at opportunity. Consequently, you succeed in doing everything. .
10 Usually you donate money to charity. Praised highly, you are called great well-doer. With these social rank and reputation, you have stateliness as the same as king, even not being a local official. That’s great!
11 You always stress original nature. I think that human’s original nature is to hunger for music, beauty, gourmet food, power, interest and position. Anyone produces satisfaction as long as he touches and has them.
12 Additionally, all men have same object to like, dislike, avoid and seek, such as loathing shit, avoiding death and seeking for life and beauty. This is the real original nature.
13 Self-nature and wisdom that you mention are too mysterious and unpractical. Whatever you say to deny my view can’t change the fact that it is real and it is the truly original nature.”
14 Zhihe said, “I admit that what you said is a part of human nature but they are avarice, wrath, obsession that make people sorrow, annoy and rotate forever in transmigration. Self-nature, Buddha-nature, Qi, calmness and refinement in human nature however, are different. They are free from and beyond material, not being led by material. They, who seek for self-nature, think that empty five aggregates are the source of impermanence and sufferings. So, they often keep material at an arm length.
15 This kind of people has no selfishness. They have the mind of no-self and being flexibility. So, if they are in power, their policy and guideline are subject to people’s actual requirements. Once the requirements of people are meet, conflicts in society will reduce. Due to fewer requirements of such governors, what the service and tax they ask from people will be less. When they asking something from people, the people wouldn’t think them are greedy, because what they do is for the people, not for the governors themselves.
16 When things are enough, they stop asking. They even return the surplus back to people. The goal of all policy is for people’s interest. The surplus returns to people, which is very natural. Thus, the governor doesn’t flatter himself that he is uncorrupt. Avarice or incorruption derives from the inner heart, and not from the temptation and stimulation of material. Therefore, controlling a man being incorruption and not avarice must start from his inner heart.
17 With this concept and culture, as a king, he doesn’t use his power and rank to put on airs in front of others and to bully them; he as a rich man, doesn’t use money to tread on others. Some people assume that being rich has the privilege to override others. For example, some rich man, they toy with waiters in the entertainment place despite of waiters’ dignity.
18 Men of practice know clearly the serious sequela of being ‘the noble is proud and the rich is bullying’. They know, at end of the day, all the results were reflected to themselves and they will be one of the victims also. Hence, men of practice should be very prudent in being the noble and rich person; why they do that, however, is not necessarily for cheating of fame.
19 Emperors as Yao and Shun, they still kept their grace and tolerance, without pressure to others. They had no intent to love people while they actually were afraid that their power was a double-blade sword and would hurt themselves if careless. Yao wanted to remise throne to Shanjuan and Xuyou who however, refused the throne. They considered it in the standpoint of his culture and they were afraid that worldly affairs would disturb their mind of soundness, tranquility and peace.
20 The above said examples all mean that a man of practice also weighs advantage and disadvantage before making any decision. Simply, their advantage and disadvantage are different from those of worldly people. In the standpoint of man of practice, they never consider reputation in making decision.”
21 Taking a sign, Wuzu said, “If what you said is reasonable, you must not pursue material but give up the enjoyment of sound, vision, taste, smell and touch by eye, ear, nose, tongue and body; You must force yourself to live in a simple and plain life as a long bedridden guy lives on air tank and nutritional supplement. Buddy! Is it too hard and unworthy?
22 Zhihe answered, “A man is blissful if his supply is only enough in life. Too much supply instead is harmful. The effect of money in this respect is much so.”
23 You see, the rich man only listen to the music played by famous musician and only eat gourmet, such as swallow nest and abalone. Extravagance and waste are seen everywhere to satisfy them in their life. At last, they forget their devotion to his original mission. If the situation lasts long, their cause will go into mess.
24 In order to save face, maintain rich appearance and keep the credit of load, he is desperate to keep his air and impetus. The life is as if he holds a heavy thing to step up stairs. The hardship he has is imaginable.
25 Indulging themselves in seeking fame and interest, the rich don’t know the principle “People acknowledge five aggregates are empty, which can eliminate all their suffering”. Their avarice in wealth begets hatred; their lingering power and arrogance to others result in their isolation because of too many enemies. When they are idle, they indulge themselves into comfort, lechery, crapulence and gluttony. When they are on high rank, they walk with head rising and become arrogant.
26 Common saying is ‘they are not allow to have good meal over three days’. It means that they forget who they are and even do evil when life becomes good somewhat. Strictly speaking, they are sick.
27 They go to any length to extort wealth and want to become rich by any means. In scrambling for wealth, they dash forward rashly despite a great deal of difficulties. After success, they are proud to look down on other rivals. These people would ask for insult and come down in the world for heavy debt. In the past, the ends of so called the king of stock market and the ends of most VIPs already proved the view.
28 To be honest, the greedy people painstakingly accumulate wealth, most of which, however, they have no opportunity to enjoy at all; they only hold it and share with nobody. They are really stingy. They consider how to manage this wealth all day and meanwhile they are afraid that others would thieve and occupy it. In consequence, these things that should bring happiness to them instead become the source of vexation and worry.
29 These people only see tree and is blind to forest. They don’t know the jeopardy of too much wealth. We really are worried about them. They are afraid of being stolen and being robbed, so their house is defended by high wall, plus iron doors and iron windows. When going out, they dare not walk alone and need bodyguard. Every day they are in fear and trembling.
30 The above said six situations are big bane of human, which however, common people all forget and don’t reflect time to time. When misfortune befalls and all wealth is gone, at that time, it is impossible and too late for them to have even a peaceful life as usual.
31 Therefore, in the view of fame, there is no benefit; in the view of interest, there is no permanent interest. In pursuit and conservation of those fame and interest, body and heart have to suffer a lot. Isn’t it bewildered and unworthy to do so?”
Zhi the Robber (2)
1 Zi Zhang and Goude Man were close friends. Goude Man didn’t spend much time in studying; however, had a passion for traveling. Many wonderful scenic spots had witnessed his footprints.
2 One day, Zi Zhang asked Goude Man, “My Friend, shouldn’t you try to read more books? You really should polish your manners and social skills. You also need to pay closer attention to the moral virtues of our society; integrity, loyalty and trust. You cannot establish prestige within society unless you have built a good self reputation. It is only then, that you will be considered for positions within the government. Without ascertaining a post with the government or pursuing a good career, how do you expect to make a living or support your family?
3 I tell you truly. The fame and interest have direct close tie to the credit, righteousness, benevolence and loyalty.
4 I sense your arrogance and superiority. I know you don’t care about the fame and interest. But does your process of self enrichment not include enhancing your morals?”
5 Goude Man shook his head and said in a seemingly leisure manner, “I don’t think what you have said makes sense! According to the results of the careful observation after my abundant traveling experience, I found that only those who are cruel, greedy, and apt to achieve everything by any kind of means are suitable for winning a promotion and getting rich.
6 If you want to be a high official, you must have good eloquence and be shameless in bragging. So, for seeking for the fame and interest, you must throw away all the regulations and be equipped with good eloquence instead of complying with the credit, righteousness, benevolence and loyalty.
7 Additionally, if you want to become a man of perfect practice, not seeking for the fame and interest, you should bent to attaining soundness, tranquility and peace. It is in vain to seek them by the credit, righteousness, benevolence and loyalty.”
8 Zizhang disagreed on Goude Man’s wrong theory. He refuted, “Both Jie and Zhou were Kings. They are very noble. All land under the sun belongs to them. Therefore, they can be regarded as rich men. Nevertheless, if I say to my servants, ‘Your conducts are as the same as Jie's and Zhou's. ’ They would felt very embarrassed at once. The reason is simple: all people know that Jie and Zhou are malicious. So my servants would answer back, ‘How am I so malicious. Don't do me wrong.’
9 Both Confucius and Modi were poor scholars. If we told a minister, ‘Your virtue is like Confucius's and Modi's. ’ The minister will happily gap his mouth and say in modest manner, ‘Thank you. You flatter me.’ Response of the minister means that Confucius and Modi are symbols of nobility.
10 Hence, he as a king is not certain to be noble. They as poor scholar are not sure to be humble. Differences between the humble and the noble are reputation and public identification of the credit, righteousness, benevolence and loyalty.”
11 Smiling, Goude Man said, “A thief steals other’s belongings by ransack closet and desk. If caught, he would be thrown into prison. However, if he steal great things, such as a company and even a country, that’s different. If you merger with other company, you are general manager or director of board; if you take the power of state, you are the leader of state. Do you think that those founders of a country are benevolent and righteousness? It is questionable.
12 Duke Huan of Qi killed his elder brother and married elder brother’s wife. So to speak, he was a man of incest. However, since he appointed Guangzhong as minister, the government under his helm had done well.
13 Tiancheng Zichang killed his king and replaced him with himself. He came to throne sanctimoniously. Didn’t your Confucius accept salary from him?
14 In class, you remark that this conduct is humble and unworthy of being learned from. However, in the real life and officialdom, you forget those principle and compromise with the reality.
15 What you have done, it doesn’t accord with what you have said. Is it contradictive? So they said ‘He who succeeds is king; he who failed is bandit.’ There is no direct and close tie between the fame, interest and the credit, righteousness, benevolence as well as loyalty.”
16 Zizhang felt that what Goude Man said was reasonable in a way; however, he still doubted it. He said, “If people desert benevolence, righteousness, royalty and credit, how to maintain the tie among relatives? How to rank the society? How to distinguish the orders of generation? If we can’t make clear the relations, such as father and son, king and minister, husband and wife, the young and the old, and friends, doesn’t the society go into mess?”
17 Goude Man said, “Even if there were benevolence, righteousness, royalty and credit that you mentioned, would the social relation be sure to be stable? As you know, Yao killed his first son; Shun banished his father. Did they take responsibility of father and elder brother? Tang replaced Jie with himself; king Wu killed Zhou. Did they abide by the rule of king and minister? King Tai of Zhou consigned throne to his youngest son who made his elder brother flee to Jingman; Duke of Zhou killed his elder brother. Dare you say that the order of generations exists? Modi advocated comprehensive love. Thus it is not necessary to establish five relationships and the six positions.
18 You Confucian worked out some fake and hypocritical theories and asked common people to abide by them, which is nothing but makes ruler convenient to manage. If I really want to seek the fame and interest, I attain them sooner without your theories.
19 Now let’s return to the original topic. Your Confucian makes much of reputation, but I am pragmatic. I make much of how to acquire fortune. Frankly speaking, there is no tie between the fame, interest and the practice, Tao.
20 I remembered that we once disputed on the fame and interest in Sir Wuyue’s class. Then, he remarked that common people marched forward courageously for wealth at risk of losing life, while man of virtue who you Confucian praises will go through fire and water for reputation. The two kinds of conduct are different in goal setting, but as for changes of nature and humanity, their consequences are the same.
21 So, men of practice should not be like worldly people who stoop to anything to make money all day despite of their safety. They should not learn your Confucians also who deal with everything in society with affectation. We should calm down to seek for sound, tranquil and peaceful heart. Once self-nature and so on is set free to develop and the great wisdom improves us. As regarding to the right and wrong, we better let it be what it is.
22 We observed around and adjusted ourselves in the light of change. Right or wrong, let it is what it is. Master your mood and keep it from influence on your sound, tranquil and peaceful heart. Never stiffen your idea and never act in a Procrustean way for the stale regulations and queer ideas. It is stupidest way to die for an idea or a concept. Don’t seek the ranks and wealth and don’t pursue achievements and fame. All these efforts would jeopardize your self-nature, which men of practice should avoid.
23 Bigan was heart-rippen and Zixu jumped into river, which resulted from the bane of fealty. Zhigong testified that his father stolen bamboo pole and Weisheng kept faith so as to be drowned under the bridge, which resulted from the bane of faith. Baojiao died on tree and Shensheng jumped into river, which paid for lofty reputation. Confucius couldn’t take part in his mother’s funeral and Kuanzi couldn’t bid farewell to his dying father, which were caused by benevolence and righteousness. All these stories came down from the past, and will keep on to the future. If our offspring were educated through your Confucian theories, their suffering would be endless.”
2 One day, Zi Zhang asked Goude Man, “My Friend, shouldn’t you try to read more books? You really should polish your manners and social skills. You also need to pay closer attention to the moral virtues of our society; integrity, loyalty and trust. You cannot establish prestige within society unless you have built a good self reputation. It is only then, that you will be considered for positions within the government. Without ascertaining a post with the government or pursuing a good career, how do you expect to make a living or support your family?
3 I tell you truly. The fame and interest have direct close tie to the credit, righteousness, benevolence and loyalty.
4 I sense your arrogance and superiority. I know you don’t care about the fame and interest. But does your process of self enrichment not include enhancing your morals?”
5 Goude Man shook his head and said in a seemingly leisure manner, “I don’t think what you have said makes sense! According to the results of the careful observation after my abundant traveling experience, I found that only those who are cruel, greedy, and apt to achieve everything by any kind of means are suitable for winning a promotion and getting rich.
6 If you want to be a high official, you must have good eloquence and be shameless in bragging. So, for seeking for the fame and interest, you must throw away all the regulations and be equipped with good eloquence instead of complying with the credit, righteousness, benevolence and loyalty.
7 Additionally, if you want to become a man of perfect practice, not seeking for the fame and interest, you should bent to attaining soundness, tranquility and peace. It is in vain to seek them by the credit, righteousness, benevolence and loyalty.”
8 Zizhang disagreed on Goude Man’s wrong theory. He refuted, “Both Jie and Zhou were Kings. They are very noble. All land under the sun belongs to them. Therefore, they can be regarded as rich men. Nevertheless, if I say to my servants, ‘Your conducts are as the same as Jie's and Zhou's. ’ They would felt very embarrassed at once. The reason is simple: all people know that Jie and Zhou are malicious. So my servants would answer back, ‘How am I so malicious. Don't do me wrong.’
9 Both Confucius and Modi were poor scholars. If we told a minister, ‘Your virtue is like Confucius's and Modi's. ’ The minister will happily gap his mouth and say in modest manner, ‘Thank you. You flatter me.’ Response of the minister means that Confucius and Modi are symbols of nobility.
10 Hence, he as a king is not certain to be noble. They as poor scholar are not sure to be humble. Differences between the humble and the noble are reputation and public identification of the credit, righteousness, benevolence and loyalty.”
11 Smiling, Goude Man said, “A thief steals other’s belongings by ransack closet and desk. If caught, he would be thrown into prison. However, if he steal great things, such as a company and even a country, that’s different. If you merger with other company, you are general manager or director of board; if you take the power of state, you are the leader of state. Do you think that those founders of a country are benevolent and righteousness? It is questionable.
12 Duke Huan of Qi killed his elder brother and married elder brother’s wife. So to speak, he was a man of incest. However, since he appointed Guangzhong as minister, the government under his helm had done well.
13 Tiancheng Zichang killed his king and replaced him with himself. He came to throne sanctimoniously. Didn’t your Confucius accept salary from him?
14 In class, you remark that this conduct is humble and unworthy of being learned from. However, in the real life and officialdom, you forget those principle and compromise with the reality.
15 What you have done, it doesn’t accord with what you have said. Is it contradictive? So they said ‘He who succeeds is king; he who failed is bandit.’ There is no direct and close tie between the fame, interest and the credit, righteousness, benevolence as well as loyalty.”
16 Zizhang felt that what Goude Man said was reasonable in a way; however, he still doubted it. He said, “If people desert benevolence, righteousness, royalty and credit, how to maintain the tie among relatives? How to rank the society? How to distinguish the orders of generation? If we can’t make clear the relations, such as father and son, king and minister, husband and wife, the young and the old, and friends, doesn’t the society go into mess?”
17 Goude Man said, “Even if there were benevolence, righteousness, royalty and credit that you mentioned, would the social relation be sure to be stable? As you know, Yao killed his first son; Shun banished his father. Did they take responsibility of father and elder brother? Tang replaced Jie with himself; king Wu killed Zhou. Did they abide by the rule of king and minister? King Tai of Zhou consigned throne to his youngest son who made his elder brother flee to Jingman; Duke of Zhou killed his elder brother. Dare you say that the order of generations exists? Modi advocated comprehensive love. Thus it is not necessary to establish five relationships and the six positions.
18 You Confucian worked out some fake and hypocritical theories and asked common people to abide by them, which is nothing but makes ruler convenient to manage. If I really want to seek the fame and interest, I attain them sooner without your theories.
19 Now let’s return to the original topic. Your Confucian makes much of reputation, but I am pragmatic. I make much of how to acquire fortune. Frankly speaking, there is no tie between the fame, interest and the practice, Tao.
20 I remembered that we once disputed on the fame and interest in Sir Wuyue’s class. Then, he remarked that common people marched forward courageously for wealth at risk of losing life, while man of virtue who you Confucian praises will go through fire and water for reputation. The two kinds of conduct are different in goal setting, but as for changes of nature and humanity, their consequences are the same.
21 So, men of practice should not be like worldly people who stoop to anything to make money all day despite of their safety. They should not learn your Confucians also who deal with everything in society with affectation. We should calm down to seek for sound, tranquil and peaceful heart. Once self-nature and so on is set free to develop and the great wisdom improves us. As regarding to the right and wrong, we better let it be what it is.
22 We observed around and adjusted ourselves in the light of change. Right or wrong, let it is what it is. Master your mood and keep it from influence on your sound, tranquil and peaceful heart. Never stiffen your idea and never act in a Procrustean way for the stale regulations and queer ideas. It is stupidest way to die for an idea or a concept. Don’t seek the ranks and wealth and don’t pursue achievements and fame. All these efforts would jeopardize your self-nature, which men of practice should avoid.
23 Bigan was heart-rippen and Zixu jumped into river, which resulted from the bane of fealty. Zhigong testified that his father stolen bamboo pole and Weisheng kept faith so as to be drowned under the bridge, which resulted from the bane of faith. Baojiao died on tree and Shensheng jumped into river, which paid for lofty reputation. Confucius couldn’t take part in his mother’s funeral and Kuanzi couldn’t bid farewell to his dying father, which were caused by benevolence and righteousness. All these stories came down from the past, and will keep on to the future. If our offspring were educated through your Confucian theories, their suffering would be endless.”
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