Zhi the Robber (1)

1 LiuXia Ji was Confucius’s friend. His younger brother was notorious Robber Zhi who led nine thousand underlings to go around for robbing, looting and trespassing. He sniffed love, kindness, filial piety to parents and prudence of all time. The gang of bandit terrified local people. The big countries closed the gate of city to keep them away; the small ones had to hand in rice and pay tax as the fee of protection for avoiding loot. Nobody or no group could crack down the source of disorder. People in those countries suffered a lot from it.

2 Confucius thought that he must stand out to get ride of the power which causing disorder to the society.

3 One day, he went to see Liuxia Ji. He told him, “Father should take responsibility for educating his children. Elder brother should be obligated to induce his younger brother to the right way. If father and elder brother can’t do that, the system of family will be of no significance.”

4 You are sage while your brother is the head of bandit. You should take responsibility to educate and induce him to get rid of the bane. If you do not do your job, then, I have to go and represent you to persuade and exhort him.”

5 Liuxia Ji replied, “I feel shameful for it. However, my younger brother never obeyed my father and kept away from my instruction. He never took worldly rules into consideration. What can I do?”

6 Confucius! You don’t know my brother. He is very clever, fraught with tricks. Taking weapon, he can fight. Going into dispute, he can convince you that white is black. He is bad tempered; if he agrees with you, that fine, however, if he thinks something wrong somewhat, he bursts into rage and looses a stream of abuse against you. If I were you, I would not go.”

7 Confucius refused his suggestion and insisted to go. Nothing Liuxia Ji could do but sign and shake head.

8 Yan Hui drove for Confucius, Zigong stood left to be guardian. So, the three set out to see Robber Zhi.

9 When Confucius saw the bandits, Robber Zhi with his underlings camped at the east foot of Tai Mountain. The bandit cut off human’s liver and sliced it. They ate it with blood.

10 Stepping down his carriage, Confucius was courteous to tell the receptionist, “Confucius is me. I admired your general of great prestige. So I come specially to visit him.”

11 Hearing the receptionist, Robber Zhi flied into rage, with eyes like full moon and hair standing up.

12 Robber Zhi said, “This guy is the hypocrite of Lu – Confucius? You tell him: “You guy make rumor that you can fight and write. You wear the odd cap, tied ox hide belt around your waist. All day you sprout nonsense. Actually, you can’t do anything. You don’t produce and cheat of rice and wine. All but your mouth bewilder the kings.

13 You give a bad example to the young who all imitate you and engage in nothing. In order to cheat of reputation, you disguise filial piety. You always expect someday to be appointed as high official, so can enjoy richness and high rank. It’s you who make all vanity.

14 You go out and ask Confucius to piss off, or I will cut off his liver as lunch.”

15 Reluctant to being driven off, he told the receptionist again, “Please tell him that I am Liuxia Ji’s friend. For the sake of his brother, let me see him.”

16 The receptionist had to inform again. When Robber Zhi heard that he was his elder brother’s friend, his attitude softened somewhat. Considering for a while, he said, “Well! Let him in.”

17 Confucius gingerly walked, in the way he had an audience with the king. Robber Zhi, who only likes eating meat of hunk and drinking wine of big bowl, loathes the shit courtesy very much. He flied into an unspoken fury when he saw Confucius bowed, knelt, kowtowed and greeted times.

18 With feet stretching out, handing on his sword, he glared at Confucius and shouted, “Confucius, old guy, now you see me. If I agree with what you say, you are lucky; if not, I will kill you there at once.”

19 On the moment of speaking, Robber Zhi pulled his sword out and put it on the table. After all, Confucius had been around so he wasn’t frightened by the threat. Standing there, he said calmly, “I heard that there were three ranks of hero whom heaven favors. The first class is the one who is tall and handsome and possesses of stateliness only standing in silence, people are in awe of him.

20 The second rank is the one who learns and works hard after birth. He is learned so nothing can corner him. The third rank is the one who fights bravely, never hesitating in battle. He is calm in directing battle and victory is a piece of cake to him.

21 A common people can come to the throne and rule a region as long as he is one of the said ranks. In my view, you are all of the three. You are eight feet and two inches tall, face and eyes beaming, lips red, teeth tidy and white, voice loud. You have a look of emperor, but because there has no sage direct you, you now do as a head of bandit, called Robber Zhi; it is rather pitiful.

22 If you would like to ask me as your counselor to help you build a country, I, as a minister, with your order, I would acquire a lot of land from Wu, Yue, Qi, Lu, Wei, Jin and Chu. I would help you to build a country covering several hundred li with dozen of thousand in population. Being peer of the dominant king, then, you wouldn’t fight hardily as a guerilla.

23 When you came to throne, you possess of wealth, nobility and glory. You could make your ancestor glorified and ask your relatives to live in your palace to share your good life. Even your ancestor could receive rich sacrifice. With permission by time and environment, this is the cause that sage must do. It also is the direction in which people ask a statesman to lead for social stability.”

24 Confucius’s suggestion didn’t relieve Robber Zhi’s fury. He called, “Old guy! Your tricks and words only can cheat the provincial fool. Don’t waste your breathe to me.

25 I am tall, stately and handsome, which I owe to my parents. It has nothing to do with my ability. I know it clearly not need you to remind me. It was said ‘they who praise directly to other’s face is kiss-ass. ’ They are aptest to betray and call your name behind you. As robber, we hate any attempt to engage in internal strife.

26 Just now you suggested me to acquire some land to build a country, and my government and I could live on tax for people. Is it truly a long and stable way?

27 Now, I am very comfortable. All land under the sun is my field and I can go anywhere as I like. Why do I give up the big one to get the small? What’s more, Yao and Shun ever were emperors but their offsprings became too poor to live. When Tang and King Wu were emperors, they were proud and showy, but their offsprings all were killed. Is it the benefit of a country which you suggest to make?”

28 As I know, in the initial stage of the evolution of human, all people live well without the system of country and government. At that time, animal was everywhere and human was considerably fewer, human had to perch on the tree in order to ward off animal. They picked fruit in day and slept on tree in the evening. So, we call them people of nest.

29 The primitive people had no clothes. In winter they made fire to warm them with the firewood that was collected in summer. So they were called people of using fire.

30 Age of Shennong Shi witnessed the utmost level of self-nature development. People slept well and lived happily. The system of family didn’t form yet. Kid only knew his mother and didn’t know how his father looked like. They bred elk for meat and milk. They lived on their own harvest, without any malice to hurt each other.”

31 When Yellow Emperor was in power, because of his ambition and the different standard of behavior set up by each other, Yellow Emperor fought fiercely against Chiyou in Zhoulu. Both sides took a heavy toll of soldiers. Stability and peace of human society had been spoiled since then.

32 Later Yao and Shun organized government and defined the relation of kin, since then, society started to break up. In the movements in which each individual hoped to find his best location in the society, fight, conflict and looting took place. Tang banished his king and replaced him. King Wu even killed his emperor Jie and established his own dynasty.

33 They gave people an example that the strong bullied the weak and the masses stroke the less. To protect themselves, all nations enforced their military forces. Therefore, as you read, the history after Tang and King Wu was a history of war. Those men who found a country were careerists. Countries under the careerist’s ruling, is there stability under the sun possible?

34 Now you learn literature, military art, and improve your eloquence. What’s more, besides you, you enroll a lot of students to impart them your knowledge. They usually are requested to wear the uniform you designed; their daily conduct should comply with your queer regulations. You teach them to cheat of position by lie and misdeed for wealth, rank and honor. These officials often cater for high level official by some eccentric ideas. In consequence, country goes into mess, war happens one after another.

35 You, Confucius, is a really robber. As far as harm is concerned, mine is far from yours. I wonder why people don’t call you Robber Confucius but call me Robber Zhi.

36 By soft words, you cheat Zilu to be your disciple. You ask him to replace helmet with Ru hat and ask him to wrap up sword to learn Confucianism from you. What’s the result? Later Zilu tried to assassinate King Wei but failed. He instead was killed by the death penalty. He was chopped into pieces at executive ground of east gate. Isn’t it your fault that made him went to such destiny? It is you teach him and let him involve into the whirl of politic conflict.

37 You flatter yourself that you are learned and sainted. However, your destiny is not better than others. You were banished twice by King Lu and house-arrested in Wei, down and out in Qi but nobody cared you. You were besieged between Chen and Cai, which was notorious under sun. It is obvious that your theory is out of place to people. In my eyes your theory actually is nothing.

38 You see. Yellow Emperor is the most honorable man by your Confucian. But he couldn’t have complete virtue yet. He launched a war against Chiyou in Zhuolu. In the battlefield, soldiers’ corpus of both sides lay everywhere, blood was streaming like the current in river.

39 It was not kind that Yao killed his first son, Danzhu. It is not filial that Shun banished his father Aoshou. Yu didn’t know how to conserve health because he was too moiling and paralyzed his half body.

40 Tang banished his emperor and King Wu killed his boss Jie. They are treasonous underling. King Weng was detained in Youli for his offense to King Zhou because he didn’t know how to fit himself to the environment.

41 The said six persons are the leaders who your Confucian sang the praises of. Nevertheless, let’s analyze them and find that they make use of interest to carry out their policy, instead of sincerity to move people; when they dealt with the affairs with underling or high level official, they would not show their real intent, and instead, they held back his feeling and spoke only what they thought others like to hear.

42 In my eye, the official affectation is very shameful, not better than our bandits who are frank and open.

43 The most honorable sage by your Confucian is so-so in my eyes. Boyi and Shuqi, the two stupid guys, gave up the position in Guzhu to look for sainted king in Zhou. As a result, they got disappointed and starved to death in Shouyang Mountain. Their corpus even weren’t buried.

44 Bao Jao also was an odd fish. Zigong said to him, “I heard that he, who didn’t serve for his king, should not step on the land of the king and he, who stained his king, not receive the salary from the king.” Which stimulated him, so he climbed and stayed on the tree and therefore, starved to death.

45 Shentu Di didn’t get response from his king on his persuasion. He suddenly held a big stone to jump into river, becoming food of fish and turtle.

46 Jiezi Tui was loyal to follow King Weng. When the king in distress was hungry, Jiezi Tui cut off a piece of his leg meat to feed him. Later King Wen, however, dismissed him for his petty fault. Jiezi Tui was so angry that he burned himself.

47 Weisheng’s death was unworthy most. He had a date with a girl under the bridge pillar but the girl didn’t come. The man of love infatuation, however, still waited under the bridge. He consequently was drowned on the tide.

48 The said six persons are the sages who your Confucius advocates. Tell you the truth; they don’t know how to cherish life. They are wretches as wild dog or beggar. How are they worth being learned from?

49 Prince Bigan and Wu Zixu were loyal ministers in your eyes. What’s their destiny? Wu Zixu committed suicide by jumping into river; Bigan was heart-ripped, which became laughingstock in chat of leisure time. So, the two so-called loyal ministers are unworthy of being imitated also.

50 What you want to tell me today, excepting the other space, such as god and ghost, which I could not know, in this world is not more than the said things.

51 So what? Is my analysis clear? So you don’t have to waste your time to tell me anything anymore.

52 Now that you are here, and I am in a good humor today. Let me tell you something about people.

53 Eyes like to see nice things; ears like to hear good voice; mouth likes to eat delicious food; brain keeps thinking all the day. What you emphasize: not seeing, listening and thinking anything out of etiquette are conducts actually diverging human’s feeling.

54 People of long life are a hundred years old; people of medium life are about eighty; people of short life are about sixty. In the life, the feeling of illness, death, sadness, and worry takes up most of the time. Time of real joy and laugh is four or five days at most in a month.

55 Therefore, life is bitter, which is destiny. Time and space are limitless; comparing these, our life is transient, like a swift horse galloping over a gap. In such limited time and space, all conducts that not applying him to accomplish his ideals and not treasuring and conserve health, are not in accordance with the requirements of human nature, self-nature and Tao.

56 Old guy! What you advocate and teach is what I throw away, so you say no more and piss off! I don’t want to hear your tricky and fictitious words designed for cheating of fame, honor, wealth and rank. These don’t conform to human nature and truth; I don’t want to waste my time here.”

57 At that moment, Confucius was embarrassed to the most. Sweat dripping from forehead, he stood there and could say nothing. Robber Zhi asked him to leave, he felt as if disburdening. He bowed courteously and minced slightly out of the camp.

58 In the carriage he still was depressively in the mood of listening to Robber Zhi’s moralistic. His eyesight was dispersed and face was pasty. On the way back, he seemed to be in a trance and lost bridle from his hands three times. His body leaned against handle, wordless, head drooping, breath weak.

59 When their carriage passed east gate of Lu, they happened to see Liuxia Ji. Liuxia Ji asked Confucius, "I haven’t seen you for a few days. You look tired and seem to endure the hardships of a long journey. Do you go to see my young brother Robber Zhi?"

60 Looking up to the sky, Confucius signed, “Yes! We go and see him.”

61 Liuxia Ji asked again, “Is my brother as the same as what I have told you? He must have told off you and doesn’t change his mind eventually.”

62 Confucius said, “Yes! It is as what you have said. He has told off me but it is all I ask for. Why did I not weigh my ability to touch tiger's beard self-assertively. I was almost bitten by the tiger.”

Declination to Throne (15)

1 In the early stage of Zhou dynasty, the country was prosperous under the helm of King Wu. Boyi and Shuqi lived in Guzhu. They were happy to hear the news and curious about how King Wu governed his country. For this reason, they decided to have a fact-finding trip to Zhou.

2 When they arrived at Qiyang—a border city of Zhou, the local officials reported to King Wu that there are two sages coming from Guzhu. The new country hungered for talents at this primary stage of governing. Therefore, King Wu sent Shudan to arrange an interview with those two gentlemen in Qiyang.

3 Shudan expressed welcome to them on behalf of the king and wished that they could join in their team to construct the State of Zhou. Shudan gave them good treatment that they were entitled as first-class officer and gave them a salary second only to the King himself. To be earnest for the promise, he intentionally took out the official seal and applied chicken blood on it for credit.

4 When Shudan bustled in preparing the official seal, Boyi and Shuqi discussed the situation in private. Boyi laughed, “Queer! How is it so? A government of Tao should not take this way to appoint its officials.

5 When Shengnong Shi was in power, in the sacrifice ceremony, they just prayed for the operation of Nature: they accepted wind when it had to wind; accepted rain when it must rain; four seasons altered in order based on the natural way. They never prayed for good harvest every year and bliss great fortune as big as the East Sea.

6 He, who worked for government focuses only on doing things well, never mentioning salary. Work for people just is because he wishes to work for them. That’s all. He doesn’t drive others off because they can’t do well, and he himself takes over. He doesn’t exaggerate other’s shortcoming and publicize it so as to show his loftiness and greatness. He doesn’t replace other’s position for personal interest when other is in danger.

7 Today, Zhou overthrew Yin Dynasty by force when Yin was week, disordered and depressive. They used tactic to acquire the resource of country; they suppressed local people by strong force; they killed chicken and applied its blood on something to propagate their credit; they ballyhoo their merit that attained support of people; they stroke rival by force to make interest. All what they do is to substitute a new disorder for the old one. In the eye of us, they are similar, actually no big difference.

8 In the past, man of practice told us that we may come out to be office in government when the country is peaceful and government is uncorrupt; if society is in turbulence and government is disordered, we should lead a reclusive life, not dragging out an ignoble existence in the society.

9 Nowadays, the governance of Zhou is far from Shennong Shi’s, and also out of accordance with Tao. Why do we stay in this place so as to distain our virtue? Let’s leave here as soon as possible.”

10 The two hence, gave up the positions offered by King Wu and went to hide in Shouyang Mountain. Owing to lack of food in the mountain, they finally starved to death.

11 When we summarize the virtue of these two gentlemen, we would say: they are lofty and aloof but are queer on behavior. They enjoy their lives and ideas; they don’t do cause and don’t seek for worldly honor.

Declination to Throne (14)

1 Jie was dissipated and shameless so people fled in force. Escape in force imposed heavy pressure on society. Tang therefore, decided to stage an uprising against Jie, so that the source of chaos could be ridded once for all.

2 After setting the goal of uprising, Tang tried to discuss with Bian Shui about the uprising strategy. Bian Shui, however, didn’t agree the action completely, so he declined to join the uprising plan. Tang asked, “Who do you think is competent?”

3 Bian Shui unwilling to recommend the eligible man to him either, he said. “I don’t know.”

4 Tang turned to invited Maoguang. Maoguang also loathed it. He declined. “This is not my expertise. It is a case involving many lives, you must find the right man to handle and do it carefully. Please find other.”

5 Tang asked, “Who do you think is eligible?” Maoguang unwilling to recommend also and replied, “I don’t know.”

6 Before leaving, Tang asked again, “I think Yiyin is the right person. What do you think?”

7 Maoguang replied, “He can tolerate others well; not carping at the kind of work and environment he working in. His ability is good too. As for whether he is eligible or not for this job, I don’t know. ”

8 So, Tang invited Yiyin to join the uprising plan and map out the crusading strategy against Jie. After they successfully overthrew Jie, Tang thought that a man should be selected to replace Jie. The first man he reached was Bian Shui. But Bian Shui disinclined. He explained, “Before uprising, you asked me to draw up the martial plan. You must considered that to accomplish an action like uprising, it need a guy who is fraught with tricks and wise, master in psywar like a thief.

9 After overthrowing Jie, you want me to replace him. I had contributed nothing to the crusading, how could I accept such conferring? Do you think me a greedy person? I am unlucky enough to live in such a disordered world. You, cruel guy, insult me time and again. I just can’t stand it anymore!”

10 To people’s surprise, the guy, who trying to keep himself clean always, committed suicide by jumping into Chou River.

11 Having failed in inviting Bian Shui, Tang turned to Maoguang. He praised Maoguang, “You are brave and wise, is a fairly hard-won talent in this country. I think that a wise man should help his nation to map out developing plan; a brave man should fight for his nation in battle against enemy; a lofty man should work for his nation to solve the problem for his people. I suggest that you may replace Jie to console people’s pain of years.”

12 Maoguang was reluctant to take over the shabby country from Jie. He declined, “Tell you the truth. As a minister, you should not overthrow and eliminate Jie because it is offense of your superiors. The rebellion action takes a heavy toll of people’s life, which is relentlessness. Others fight in battle while I come to the throne without any contribution, if I accept your invitation, it is unfair.

13 I heard that people should not be an office or work in an unrighteous organization, group and nation; people should not live in a cruel nation. A country I don’t want to stay and work. Am I to be an officer or king there? It seems that, I can’t stay here any more.” So, he tied a big stone to his waist and jumped into Lu River.

Declination to Throne (13)

1 Shun had been over the age of retirement long time ago. He crooked to deal with so many people in office everyday, which he felt hard to handle anymore. For this reason, he kept on looking for a successor. However, the people who were willing to be were unqualified; and those who were qualified were unwilling to accept it. One day, Shun was suggested to choose his old friend-- Beiren Wuze to succeed him.

2 Shun was enlightened. “Right, he is good both in character and ability. Beiren Wuze is really a good candidate for this job. However, this guy is odd. I am afraid that he won’t accept.”

3 His minister encouraged him. “How do you know, if not try?”

4 Shun agreed. “Well! Let’s blow the wind and watch his response.”

5 Smelling the news that Beiren Wuze would be chosen as the successor of Shun, Beiren Wuze’s friends and relatives who wanted to cling to the fame and power went to his home for congratulation. However, Beiren Wuze was not that happy as Shun expected. He told members of his family, “Shun is my good friend since childhood. We grew up together in our hometown. I always think Shun is abnormal in character. He clearly is a common person and what he has learned are plowing, weeding and building. But why he goes with Yao to meddle with politics. Inevitably, he was tormented to become crookback and pined in the hard and heavy works.

6 Now he is too old to undertake such heavy work anymore and wants to confer the burden to me, let me suffer and face the media’s relentless criticism everyday. What a friend! I won’t accept the shit.” At the night, he with his family sneaked to move to Qinlingyuan and concealed there never back again.

Declination to Throne (12)

1 Besieged between the state of Chen and Cai, Confucius and his disciples had not cooked for seven days. They only drank some soup of potherb to quench hungry. The disciples were in worst mood, appearing tiredness. Only Confucius looked relaxed as if nothing had happened, playing music and singing in his room.

2 The day, Yan Hui went out for picking potherb. On the way back, he saw Zilu and Zigong whispering beside the road about the mood of besieging. Seeing Yan Hui, they said to him, “Recently, our teacher had confronted setbacks one after another. He was banished by the State of Lu twice, retained in the State of Wei, insulted in the State of Song and was at a loss in Shang and Zhou. Now we are besieged here. If people always treat us like this, what our future will be?

3 When all of us were bewildered, shouldn’t our teacher do something helping us to get out of the trouble? However, you see, he takes it easy to play and sing in his room, disregarding us. As for our security, may be it is nothing, but for his reputation, it should matter. In such a setback, he still looks easy as if nothing has happened. Yan Hui, do you think that he is too shameless?”

4 Without reply, Yan Hui carried the basket and went back. He retailed what they said to Confucius. Signing, Confucius put down Qin (music instrument) and told Yan Hui, “You ask Zilu and Zigong to see me. I have something to tell them. The two muddleheaded kids have followed me for many years. Why do they not understand me?”

5 Zigong and Zilu came into Confucius’s room. With head drooping, Zigong stood cowardly, afraid of teacher’s condemning. Elder than Zigong, Zilu was honest, courageous and frank. Before Confucius spoke, he said directly, “Sir! Do you think that we have entered the end of our rope? I did complain in front of Yan Hui. However, it was to evaluate the situation for all of us, without any malice. Please don’t mind it.”

6 Cutting in on Zilu’s saying, Confucius said seriously, “What do you say? What’s the meaning of the end of rope? A man of virtue masters Tao, which is called accessibility; the man who doesn’t master it, which is called end. I seek for Tao in all my life, never diverging from the way of Tao. The only reason I can’t accomplish my goal is because of this disordered world. How can you say me at the end of rope?”

7 In examining my conscience, I clearly know that: I never breach or neglect Tao; even at stake, I never lose a little of confidence on Tao. Not like you, feeling panic so much in a petty frustration and intent deserting Tao to compromise with the worldly affair. You should learn the determination from the pine and cypress trees which stand upright among mountains even in the cold winter when all things withered.

8 Being besieged here may be it is a corner to you, but it is a very good time for me to show my practice. Why do I feel nervous?”

9 After saying, Confucius turned around and played Qin in calmness. Zilu originally had more respect and credit to Confucius than others; it was other disciples’ complaint made him lose his confidence. Now he listened to teacher’s explanation, so his bewilderedness was cleaned off at once. He could not help becoming ecstasy, flourishing and dancing with Confucius’s beat.

10 Feeling shameful, Zigong came out said to the other disciples who standing outside the room ready to see how their teacher blaming Zilu and Zigong, “Our self-cultivation are rather bad. It is rather shameful; we criticized our teacher irrationally and misunderstood him. You all go back to your rooms and do what is your course accordingly.

11 All they want is to catch Yanghu, but actually our teacher isn’t. So, the problem of besieging must be solved at last. All of you take ease. Don’t throw yourself into confusion and panic.”

12 The subjective conditions of all men of perfect practice are very sane and steady. There is no objective condition can’t affect them. Their mind of soundness, tranquility and peace are not depending on what the standard of living they have. Hence, disadvantage or advantage of the objective environment has no influence on their mind.

13 They know that the shift of advantage and disadvantage of the objective environment is like the four seasons’ alteration or the change of weather, they are inevitable to their life. In winter people have to wear more clothes while in summer they may wear a cap and enjoy air condition. They may watch TV at home when typhoon hits. When it rains, the outdoor tennis court is not available; they may find an indoor court to play tennis. As long as they don’t persist and keep flexible mind of no-self and being flexibility, disadvantage and advantage are mere trifles to them.

14 So, as you know, Xu You could entertain himself in the south of Yin River; Gongbo could lead a leisure and carefree life on Qiushou Moutain.

Tao Yuanming’s poem goes like this:

Variable are rise and fall, each other they alter.

Shao lived as melon farmer, same as Dongli Marquis.

Winter and summer shift, life is very like this.

Men of apperception know it well, they are sure not to suspect.

Toast with a cup of wine, wish to be joyful day and night.

Declination to Throne (11)

1 Mou, the prince of Wei, received his feudatory in Zhongshan. So, he was called Zhongshan Prince Mou.

2 Though the prince lived in comfortable palace, he favored practice instead. He invited Zhanzi as his teacher. He often sat in meditation in Zhanzi’s house for practice.

3 Someday, Zhongshan Prince asked Zhanzi, “Though I sit here for practicing Zen, when I manage to calm down for practicing, the joy and trivia occur in my mind. How can I harness the wild-horse-like heart?”

4 Zhanzi said, “You may regard those things in palace as aberrance. Seeking and indulging into them causes harm to health and mind and brings endless vexation to you. Based on the concept of loving life and yourself, you might naturally think less of them.”

5 The prince replied, “I know well what you say. However, in fact I have difficulty in cutting them off.”

6 Zhanzi knew that it needs time for a prince to change into the state of practice. It is the opposite of what to wish if the change is too fast and great.

7 Zhanzi said, “If you can’t forget, let it be. As long as you remember that the five sensations are aberrance. They are not frequent and you can’t seize or hold them firmly. They would leave you eventually at any time.

8 With the discreet thinking, you can do with what it is. There is a BMW. You use it, but you don’t covet for a more luxury car, such as BENZ. There is a chance to have dinner in a grand hotel, you don’t decline it, as long as, the next day you have a bowl of soaked cooked rice and will not think it is difficult to swallow, that is acceptable.

9 On the way of practice, they, such as self-nature, Buddha-nature, Qi, calmness and refinement, don’t care for where you dine, what clothes you wear, how many wives you have and how much income you have. These are the same petty in the eye of them.

10 The key of practice isn’t the worldly trivia or what kinds of lives are you living, but whether the sound, tranquil and peaceful mind that you can maintain or not. In luxurious life, you can conserve soundness, tranquility and peace; so can you in austere life that is fine.

11 Paying too much attention to the appearance of practicing are not recommended. If you get used to having delicious, clean and good-smelling food, then it is unnecessary to force yourself to eat the remains of meal which makes you vomit.

12 What we stress is how to maintain soundness, tranquility and peace. It is wrong that you force yourselves to do something that you are not accustomed to or are hurt by. A man, who doesn’t care his own health, can’t keep his life, not to mention practice.”

Declination to Throne (10)

1 Yan Hui learned from Confucius for a long time. Due to his destitution, the kid led a poor life.

2 Someday Confucius advised Yan Hui. “Hui! You almost learn all from me. You usually lead an austere life. Do you think of going out to develop and getting a position? Looking at Zigong and Zilu, they have led a good life, don’t they?”

3 Feeling grateful to his teacher’s kindness, Yan Hui, however, made up his mind to practice. Not seeking honor or doing cause is his commandment for seeking soundness, tranquility and peace.

4 Therefore, he replied, “I don’t want to develop outside. Though I am austere in life, I still have fifty Mu field outside the town with enough harvest for food. I also have ten Mu in the town with enough harvest to exchange gauze and linen which is sufficient for keeping warm.

5 At home, I can play music in my spare time, so I can entertain myself. From you, I learn ‘five aggregates are empty, which can eliminate all suffering. It is real, no virtual.’ I have food and clothes, accompanied by music, there is no vexation in my heart. Nothing is better than the mind of soundness, tranquility and peace. Why do I go out for development?”

6 Hearing the view, Confucius could not help but became serious. He turned and told other disciples, “Yan Hui’s view really is very right. We should take him as sample to encourage ourselves.

7 I hear that a man of wise, who really knows the truth of life and the ways of dealing with life, isn’t obsessed by the factors of objective environment and does not lose the life of soundness, tranquility and peace. Hence, he deals with the external things by the theory of mirror that is: He doesn’t plan the future, doesn’t miss the past, doesn’t refuse the coming things and chase the leaving things. He goes all out to do the present things, never giving them up.

8 Therefore, he spares no effort to do things well in his duty when in office. Time and environment have changed, when he is in demission, he no long lingers over. Then, he focuses only on new things which emerging out of the mirror.

9 I yearn for the ideal for long time; however, I can’t give up some dreams and some plans yet. Today I listen to Yan Hui. I know that he has reached the level. It is very good.

10 Yan Hui is our role model, worthy of learning from. It is our bliss to stay with a man like him.”