Evidence of Complete Virtue

In the State of Lu there was a man, named Wang T'ai, who had had his toes cut off. His disciples were as numerous as those of Confucius.

In the State of Lu, there was a man named Wang T'ai whose toes had been cut off. He had as many disciples as Confucius.

Ch'ang Chi¹ asked Confucius, saying, "This Wang T'ai has been mutilated, yet he divides with you, Sir, the teaching of the Lu State. He neither preaches nor discusses; yet those who go to him empty, depart full. He must teach the doctrine which does not find expression in words;² and although his shape is imperfect, his mind is perhaps complete. What manner of man is this?"

Ch'ang Chi¹ asked Confucius, "Wang T'ai has been mutilated, yet he shares the teaching of the Lu State with you, Sir. He neither preaches nor discusses ideas. Yet those who go to him empty leave full. He must teach the doctrine which does not find expression in words.² And although his body is imperfect, his mind is perhaps complete. What kind of man is he?"

"He is a prophet," replied Confucius, "whose instruction I have been late in seeking. I will go and learn from him. And if I,—why not those who are not equal to me? And I will take with me, not the State of Lu only, but the whole world."

"He is a prophet," replied Confucius. "I have waited too long to seek his instruction. I will go and learn from him. And if I do, why shouldn't those who are not my equals? I will take not only the State of Lu with me, but the whole world."

"The fellow has been mutilated," said Ch'ang Chi, "and yet people call him Master. He must be very different from the ordinary run. But how does he use his mind in this sense?"

"The man has been mutilated," said Ch'ang Chi, "yet people call him Master. He must be very different from ordinary people. But how does he use his mind in this way?"

"Life and Death are all powerful," answered Confucius, "but they cannot affect it.³

"Life and Death are all-powerful," Confucius replied, "but they cannot affect it.³

Heaven and earth may collapse, but that will remain. If this is found to be without flaw, it will not share the fate of all things. It can cause other things to change, while preserving its own constitution intact."

Heaven and earth may collapse, but that will remain. If this is found to be flawless, it will not share the fate of all things. It can change other things while remaining unchanged itself."

"How so?" asked Ch'ang Chi.

"How is that?" asked Ch'ang Chi.

"From the point of view of difference," replied Confucius, "we distinguish between the liver and the gall, between the Ch'u State and the Yüeh State. From the point of view of sameness, all things are ONE. Such is the position of Wang T'ai. He does not trouble about what reaches him through the senses of hearing and sight, but directs his whole mind towards the very climax of virtue. He beholds all things as though ONE, without observing their discrepancies. And thus the discrepancy of his toes is to him as would be the loss of so much mud."

“From the point of view of difference,” Confucius replied, “we distinguish between the liver and the gall, and between the Ch'u State and the Yüeh State. From the point of view of sameness, all things are ONE. This is how Wang T'ai sees things. He does not concern himself with what he hears and sees, but focuses his whole mind on the highest virtue. He sees all things as ONE and does not notice their differences. So the difference in his toes means no more to him than the loss of some mud.”

"He devotes himself in fact to himself," said Ch'ang Chi, "and uses his wisdom to perfect his mind, until it becomes perfect. But how then is it that people make so much of him?"⁴

"He really devotes himself to himself," said Ch'ang Chi. "He uses his wisdom to make his mind perfect. But why, then, do people think so highly of him?"⁴

"A man," replied Confucius, "does not seek to see himself in running water, but in still water. For only what is itself still can instil stillness into others.

“People,” replied Confucius, “do not look for their reflection in running water, but in still water. For only what is still can bring stillness to others.

"The grace of earth has reached only to pines and cedars;—winter and summer alike they are green. The grace of God has reached to Yao and to Shun alone;—the first and foremost of all creation. Happily they were able to regulate their own lives and thus regulate the lives of all mankind.

"The earth's grace has reached only pines and cedars. They stay green in both winter and summer. God's grace has reached only Yao and Shun, the first and foremost of all creation. Fortunately, they were able to govern their own lives and so govern the lives of all humanity.

"By nourishment of physical courage, the sense of fear may be so eliminated that a man will, single-handed, brave a whole army. And if such a result can be achieved in search of fame, how much more by one who extends his sway over heaven and earth and influences all things; and who, lodging within the confines of a body with its channels of sight and sound, brings his knowledge to know that all things are ONE, and that his soul endures for ever! Besides, he awaits his appointed hour, and men flock to him of their own accord. He makes no effort to attract them."⁵

"By developing physical courage, a man may overcome fear so completely that he will face a whole army alone. If someone can achieve this in pursuit of fame, how much more can someone who commands heaven and earth and influences all things? Though he lives within a body with its senses of sight and hearing, he comes to know that all things are ONE and that his soul lives forever. Besides, he waits for his appointed time, and people flock to him of their own accord. He makes no effort to attract them."⁵

Shên T'u Chia had had his toes cut off. Subsequently, he studied under Poh Hun Wu Jen at the same time as Tzŭ Ch'an of the Chêng State. The latter said to him, "When I leave first, do you remain awhile. When you leave first, I will remain behind."⁶

Shên T'u Chia had had his toes cut off. Later, he and Tzŭ Ch'an of the Chêng State studied under Poh Hun Wu Jen. Tzŭ Ch'an said to him, "When I leave first, please stay for a while. When you leave first, I will stay behind."⁶

Next day, when they were again together in the lecture-room, Tzŭ Ch'an said, "When I leave first, do you remain awhile. When you leave first, I will remain. I am now about to go. Will you remain or not? I notice you show no respect to a Minister of State. Perhaps you think yourself my equal?"

The next day, when they were together again in the lecture room, Tzŭ Ch'an said, "When I leave first, stay a while. When you leave first, I will stay. I am about to leave now. Will you stay or not? I notice that you show no respect to a Minister of State. Perhaps you think you are my equal?"

"Dear me!" replied Shên T'u Chia, "I didn't know we had a Minister of State in the class. Perhaps you think that because you are one you should take precedence over the rest. Now I have heard that if a mirror is perfectly bright, dust and dirt will not collect on it. That if they do, it is because the mirror was not bright. He who associates for long with the wise will be without fault. Now you have been improving yourself at the feet of our Master, yet you can utter words like these. Is not the fault in you?"

"Goodness!" replied Shên T'u Chia. "I didn't know we had a Minister of State in the class. Perhaps you think that being a minister means you should take precedence over the rest of us. Now, I have heard that if a mirror is perfectly bright, dust and dirt will not collect on it. If dust and dirt do collect, it is because the mirror was not bright. Anyone who spends a long time with wise people will be without fault. Yet you have been studying under our Master, and you can still say such things. Isn't the fault yours?"

"You are a fine fellow, certainly," retorted Tzŭ Ch'an, "you will be emulating the virtue of Yao next. To look at you, I should say you had enough to do to attend to your own shortcomings!"⁷

"You're a fine fellow, certainly," Tzŭ Ch'an shot back. "Next you'll be trying to match Yao's virtue. Looking at you, I'd say you have enough to do dealing with your own faults!"⁷

"Those who disguise their faults," said Shên T'u Chia, "so as not to lose their toes, are many in number. Those who do not disguise their faults, and so fail to keep them, are few. To recognise the inevitable and to quietly acquiesce in Destiny, is the achievement of the virtuous man alone. He who should put himself in front of the bull's-eye when Hou Yi⁸ was shooting, would be hit. If he was not hit, it would be destiny. Those with toes who laugh at me for having no toes are many. This used to make me angry. But since I have studied under our Master, I have ceased to trouble about it. It may be that our Master has so far succeeded in purifying me. At any rate I have been with him nineteen years without being aware of the loss of my toes. Now you and I are engaged in studying the internal. Do you not then commit a fault by thus dragging me back to the external?"

"Many people hide their faults so they will not lose their toes," said Shên T'u Chia. "Few refuse to hide their faults and so lose their toes. Only a virtuous person can recognize what is inevitable and quietly accept Destiny. Anyone who stood in front of the bull's-eye while Hou Yi⁸ was shooting would be hit. If that person was not hit, it would be destiny. Many people who have toes laugh at me for having none. This used to make me angry. But since I began studying under our Master, I have stopped worrying about it. Perhaps our Master has managed to purify me to that extent. In any case, I have been with him for nineteen years without noticing the loss of my toes. Now you and I are studying what is within. Aren't you making a mistake by dragging me back to what is outside?"

At this Tzŭ Ch'an began to fidget, and changing countenance, begged Shên T'u Chia to say no more.

At this, Tzŭ Ch'an began to fidget. His expression changed, and he begged Shên T'u Chia to say no more.

There was a man of the Lu State who had been mutilated,—Shu Shan No-toes. He came walking on his heels to see Confucius; but Confucius said, "You did not take care, and so brought this misfortune upon yourself. What is the use of coming to me now?"

There was a man from the State of Lu who had been mutilated. His name was Shu Shan No-toes. He walked on his heels to see Confucius. But Confucius said, "You were careless and brought this misfortune on yourself. What is the use of coming to me now?"

"In my ignorance," replied No-toes, "I made free with my body and lost my toes. But I come with something more precious than toes which I now seek to keep. There is no man, but Heaven covers him: there is no man, but Earth supports him;—and I thought that you, sir, would be as Heaven and Earth. I little expected to hear these words from you."

“In my ignorance,” No-toes replied, “I treated my body carelessly and lost my toes. But I have come with something more precious than toes, which I now hope to keep. Heaven covers everyone, and Earth supports everyone. I thought you, sir, would be like Heaven and Earth. I never expected to hear these words from you.”

"I must apologise," said Confucius. "Pray walk in and let us discuss." But No-toes walked out.

"I must apologize," said Confucius. "Please come in and let us talk." But No-toes walked out.

"There!" said Confucius to his disciples. "There is a criminal without toes who seeks to learn in order to make atonement for his previous misdeeds. And if he, how much more those who have no misdeeds for which to atone?"

"Look!" Confucius said to his disciples. "A criminal without toes wants to learn to make up for his past wrongs. And if he wants to learn, how much more should those who have no wrongs to make up for?"

No-toes went off to Lao Tzŭ and said, "Is Confucius a sage, or is he not? How is it he has so many disciples? He aims at being a subtle dialectician, not knowing that such a reputation is regarded by real sages as the fetters of a criminal."

No-toes went to Lao Tzŭ and said, "Is Confucius a sage or not? Why does he have so many followers? He wants to be known as a skillful debater. He does not know that true sages regard such a reputation as a criminal's shackles."

"Why do you not meet him with the continuity of life and death, the identity of can and can not," answered Lao Tzŭ, "and so release him from these fetters?"

"Why not show him that life and death are continuous, and that can and can not are the same?" Lao Tzŭ replied. "That could free him from these chains."

"He has been thus punished by God," replied No-toes. "It would be impossible to release him."⁹

"God has punished him this way," replied No-toes. "It would be impossible to release him."⁹

Duke Ai of the Lu State said to Confucius, "In the Wei State there is a leper, named Ai T'ai T'o. The men who live with him like him and make no effort to get rid of him. Of the women who have seen him, many have said to their parents, Rather than be another man's wife, I would be his concubine.

Duke Ai of the Lu State said to Confucius, "In the Wei State, there is a man with leprosy named Ai T'ai T'o. The men who live with him like him and make no effort to get rid of him. Many women who have seen him have told their parents, Rather than marry another man, I would be his concubine.

"He never preaches at people, but puts himself into sympathy with them. He wields no power by which he may protect men's bodies. He has at his disposal no appointments by which to gratify their hearts. He is loathsome to a degree. He sympathises, but does not instruct. His knowledge is limited to his own State. Yet males and females alike all congregate around him.

"He never preaches at people, but sympathizes with them. He has no power to protect their bodies. He has no positions to offer them to please their hearts. He is extremely ugly. He sympathizes, but does not teach. His knowledge is limited to his own state. Yet men and women alike all gather around him.

"So thinking that he must be different from ordinary men, I sent for him, and saw that he was indeed loathsome to a degree. Yet we had not been many months together ere my attention was fixed upon his conduct. A year had not elapsed ere I trusted him thoroughly; and as my State wanted a Prime Minister, I offered the post to him. He accepted it sullenly, as if he would much rather have declined. Perhaps he didn't think me good enough for him! At any rate, he took it; but in a very short time he left me and went away. I grieved for him as for a lost friend, and as though there were none left with whom I could rejoice. What manner of man is this?

“So, thinking he must be different from ordinary men, I sent for him. I saw that he was indeed extremely unpleasant to look at. Yet after only a few months together, I began to notice how he behaved. Before a year had passed, I trusted him completely. My state needed a prime minister, so I offered him the post. He accepted it sullenly, as if he would much rather have refused. Perhaps he didn’t think I was good enough for him! In any case, he took the post, but soon left me and went away. I grieved for him as I would for a lost friend. I felt as though there was no one left to share my joy. What kind of man is this?

"When I was on a mission to the Ch'u State," replied Confucius, "I saw a litter of young pigs sucking their dead mother. After a while they looked at her, and then they all left the body and went off. For their mother did not look at them any more, nor did she any more seem to be of their kind. What they loved was their mother; not the body which contained her, but that which made the body what it was.

“When I was on a mission to the Ch'u State,” replied Confucius, “I saw a litter of young pigs nursing from their dead mother. After a while, they looked at her, then all left her body and went away. Their mother no longer looked at them or seemed to be one of their kind. What they loved was their mother, not the body that contained her, but what made that body what it was.

"When a man is killed in battle, his arms are not buried with him.¹⁰

"When a man is killed in battle, his weapons are not buried with him.¹⁰

A man whose toes have been cut off does not value a present of boots. In each case the function of such things is gone.

A man whose toes have been cut off does not value a gift of boots. In each case, such things have lost their use.

"The concubines of the Son of Heaven do not cut their nails or pierce their ears.¹¹

"The Son of Heaven's concubines do not cut their nails or pierce their ears.¹¹

He who has a marriageable daughter keeps her away from menial work. To preserve her beauty is quite enough occupation for her. How much more so for a man of perfect virtue?¹²

A man with a daughter old enough to marry keeps her from doing menial work. Preserving her beauty is enough work for her. How much more so for a man of perfect virtue?¹²

"Now Ai T'ai T'o says nothing, and is trusted. He does nothing, and is sought after. He causes a man to offer him the government of his own State, and the only fear is lest he should decline. Truly his talents are perfect and his virtue without outward form!"

"Now Ai T'ai T'o says nothing, yet people trust him. He does nothing, yet people seek him out. A man offers him control of his own state and fears only that Ai T'ai T'o will refuse. Truly, his talents are perfect, and his virtue has no outward form!"

"What do you mean by his talents being perfect?" asked the Duke.

"What do you mean when you say his talents are perfect?" asked the Duke.

"Life and Death," replied Confucius, "existence and non-existence, success and non-success, poverty and wealth, virtue and vice, good and evil report, hunger and thirst, warmth and cold,—these all revolve upon the changing wheel of Destiny. Day and night they follow one upon the other, and no man can say where each one begins. Therefore they cannot be allowed to disturb the harmony of the organism, nor enter into the soul's domain. Swim however with the tide, so as not to offend others. Do this day by day without break, and live in peace with mankind. Thus you will be ready for all contingencies, and may be said to have your talents perfect."

“Life and death,” Confucius replied, “existence and nonexistence, success and failure, poverty and wealth, virtue and vice, praise and blame, hunger and thirst, warmth and cold: all turn on the changing wheel of Destiny. Day and night, they follow one another, and no one can say where each begins. So they must not be allowed to disturb the harmony of the body or enter the soul’s domain. But go with the tide, so as not to offend others. Do this every day without interruption, and live in peace with others. Then you will be ready for anything, and your talents may be said to be perfect.”

"And virtue without outward form; what is that?"

"And what is virtue without an outward form?"

"In a water-level," said Confucius, "the water is in a most perfect state of repose. Let that be your model. The water remains quietly within, and does not overflow. It is from the cultivation of such harmony that virtue results. And if virtue takes no outward form, man will not be able to keep aloof from it."¹³

"In a water level," said Confucius, "the water is perfectly still. Let that be your model. The water stays quietly inside and does not overflow. Virtue comes from cultivating such harmony. And if virtue takes no outward form, people will not be able to keep their distance from it."¹³

Some days afterwards Duke Ai told Min Tzŭ,¹⁴ saying, "When first I took the reins of government in hand, I thought that in caring for my people's lives I had done all my duty as a ruler. But now that I have heard what a perfect man is, I fear that I have not been succeeding, but foolishly using my body and working destruction to my State. Confucius and I are not prince and minister, but merely friends with a care for each other's moral welfare."

Some days later, Duke Ai told Min Tzŭ,¹⁴ "When I first took charge of the government, I thought that caring for my people's lives was all a ruler had to do. But now that I have heard what a perfect man is, I fear I have not succeeded. Instead, I have been wasting my own strength and bringing ruin to my State. Confucius and I are not prince and minister, but simply friends who care about each other's moral well-being."

A certain hunchback, named Wu Ch'un, whose heels did not touch the ground, had the ear of Duke Ling of Wei. The Duke took a great fancy to him; and as for well-formed men, he thought their necks were too scraggy.

A hunchback named Wu Ch'un, whose heels did not touch the ground, had the ear of Duke Ling of Wei. The Duke grew very fond of him. By comparison, he thought well-formed men had necks that were too skinny.

Another man, with a goitre as big as a large jar, had the ear of Duke Huan of Ch'i. The Duke took a great fancy to him; and as for well-formed men, he thought their necks were too scraggy.

Another man, whose goiter was as big as a large jar, had the ear of Duke Huan of Ch'i. The Duke grew very fond of him. As for well-formed men, the Duke thought their necks were too scrawny.

Thus it is that virtue should prevail and outward form be forgotten. But mankind forgets not that which is to be forgotten, forgetting that which is not to be forgotten. This is forgetfulness indeed! And thus with the truly wise, wisdom is a curse, sincerity like glue, virtue only a means to acquire, and skill nothing more than a commercial capacity. For the truly wise make no plans, and therefore require no wisdom. They do not separate, and therefore require no glue. They want nothing, and therefore need no virtue. They sell nothing, and therefore are not in want of a commercial capacity. These four qualifications are bestowed upon them by God and serve as heavenly food to them. And those who thus feed upon the divine have little need for the human. They wear the forms of men, without human passions. Because they wear the forms of men, they associate with men. Because they have not human passions, positives and negatives find in them no place. Infinitesimal indeed is that which makes them man: infinitely great is that which makes them divine!

Virtue should prevail, and outward form should be forgotten. But people do not forget what they should forget. Instead, they forget what they should remember. That is true forgetfulness! For the truly wise, wisdom is a curse, sincerity is like glue, and virtue is merely a means of acquiring things. Skill is nothing more than a means of making a living. The truly wise make no plans, so they need no wisdom. They do not separate things, so they need no glue. They want nothing, so they need no virtue. They sell nothing, so they need no commercial skill. God bestows these four qualities on them, and they serve as heavenly food. Those who feed on the divine have little need for the human. They have human forms, but no human passions. Because they have human forms, they associate with others. Because they have no human passions, neither affirmation nor denial has a place in them. How tiny is what makes them human! How infinitely great is what makes them divine!

Hui Tzŭ said to Chuang Tzŭ, "Are there then men who have no passions?"

Hui Tzŭ said to Chuang Tzŭ, "Are there really men who have no passions?"

Chuang Tzŭ replied, "Certainly."

Chuang Tzŭ replied, "Certainly."

"But if a man has no passions," argued Hui Tzŭ, "what is it that makes him a man?"

"But if a man has no passions," argued Hui Tzŭ, "what makes him a man?"

"Tao," replied Chuang Tzŭ, "gives him his expression, and God gives him his form. How should he not be a man?"

"Tao gives him his expression," replied Chuang Tzŭ, "and God gives him his form. How could he not be a man?"

"If then he is a man," said Hui Tzŭ, "how can he be without passions?"

"If he is a man, then," said Hui Tzŭ, "how can he have no passions?"

"What you mean by passions," answered Chuang Tzŭ, "is not what I mean. By a man without passions I mean one who does not permit good and evil to disturb his internal economy, but rather falls in with whatever happens, as a matter of course, and does not add to the sum of his mortality."¹⁵

"What you mean by passions," replied Chuang Tzŭ, "is not what I mean. A man without passions does not let good and evil disturb his inner balance. Instead, he naturally goes along with whatever happens and does not add to his mortality."¹⁵

"But whence is man to get his body," asked Hui Tzŭ, "if there is to be no adding to the sum of mortality?"¹⁶

"But where is a person to get a body," asked Hui Tzŭ, "if the total number of mortals is not to increase?"¹⁶

"Tao gives him his expression," said Chuang Tzŭ, "and God gives him his form. He does not permit good and evil to disturb his internal economy. But now you are devoting your intelligence to externals, and wearing out your mental powers. You prop yourself against a tree and mutter, or lean over a table with half-closed eyes.

"Tao gives him his expression," said Chuang Tzŭ, "and God gives him his form. He does not let good and evil disturb his inner balance. But now you are focusing your intelligence on outward things and wearing out your mind. You prop yourself against a tree and mutter, or lean over a table with your eyes half closed.