Kêng Sang Ch'u

Among the disciples of Lao Tzŭ was one named Kêng Sang Ch'u. He alone had attained to the Tao of his Master. He lived up north, on the Wei-lei Mountains. Of his attendants, he dismissed those who were systematically clever or conventionally charitable. The useless remained with him; the incompetent served him. And in three years the district of Wei-lei was greatly benefited.

One of Lao Tzŭ’s disciples was named Kêng Sang Ch'u. He alone had attained his master’s Tao. He lived in the north, in the Wei-lei Mountains. He dismissed the attendants who were deliberately clever or charitable in conventional ways. Those who were useless stayed with him, and those who were incompetent served him. Within three years, the district of Wei-lei had greatly benefited.

One of the inhabitants said in conversation, "When Mr. Kêng Sang first came among us, we did not know what to make of him. Now, we could not say enough about him in a day, and even a year would leave something unsaid. Surely he must be a true Sage. Why not pray to him as to the spirits, and honour him as a tutelary god of the land?"

One of the residents said, "When Mr. Kêng Sang first came to live among us, we did not know what to make of him. Now, we could talk about him all day and still not say enough. Even a year would leave something unsaid. Surely he must be a true Sage. Why not pray to him as we do to the spirits and honor him as a guardian god of the land?"

On hearing of this, Kêng Sang Ch'u turned his face to the south¹ in shame, at which his disciples were astonished. But Kêng Sang said, "What cause have you for astonishment? The influence of spring quickens the life of plants, and autumn brings them to maturity. In the absence of any agent, how is this so? It is the operation of Tao.

When Kêng Sang Ch'u heard this, he turned his face to the south¹ in shame. His disciples were astonished. But Kêng Sang said, "Why are you astonished? Spring brings plants to life, and autumn brings them to maturity. How does this happen when no one brings it about? It is the work of Tao.

"I have heard that the perfect man may be pent up like a corpse in a tomb, yet the people will become unartificial and without care.²

"I have heard that the perfect man may be shut away like a corpse in a tomb. Yet the people will become natural and carefree.²

But now these poor people of Wei-lei wish to exalt me among their wise and good. Surely then I am but a shallow vessel; and therefore I was shamed for the doctrine of Lao Tzŭ."

But now these poor people of Wei-lei want to rank me among their wise and good people. Surely I am only a shallow vessel, and so I was ashamed of Lao Tzŭ's teaching."

The disciples said, "Not so. In a sixteen-foot ditch a big fish has not room to turn round; but 'tis the very place for an eel. On a six or seven-foot hillock a large beast finds no shelter, while the uncanny fox gladly makes its lair therein. Besides, ever since the days of Yao and Shun it has always been customary to honour the virtuous, advance the able, give precedence to the good and useful. Why not then among the people of Wei-lei? Let them do it, Sir."

The disciples said, "No, that is not so. A big fish has no room to turn around in a sixteen-foot ditch, but an eel fits perfectly. A large animal finds no shelter in a six- or seven-foot hill, while the uncanny fox gladly makes its den there. Besides, ever since the days of Yao and Shun, people have honored the virtuous, promoted the able, and given priority to the good and useful. Why should the people of Wei-lei be any different? Let them do the same, sir."

"Come here, my children," said Kêng Sang Ch'u. "A beast big enough to swallow a cart, if it wanders alone from the hills, will not escape the sorrow of the snare. A fish big enough to gulp down a boat, if stranded on the dry shore will become a prey to ants. Therefore it is that birds and beasts love height, and fishes and turtles love depth. And the man who cares for himself hides his body. He loves the occult.³

"Come here, my children," said Kêng Sang Ch'u. "A beast big enough to swallow a cart cannot escape a snare if it wanders alone from the hills. A fish big enough to swallow a boat will be eaten by ants if stranded on dry land. That is why birds and beasts love high places, and fish and turtles love deep water. And a person who cares for himself keeps his body hidden. He loves what is hidden.³

"As to Yao and Shun, what claim have they to praise? Their fine distinctions simply amounted to knocking a hole in a wall in order to stop it up with brambles;⁴ to combing each individual hair; to counting the grains for a rice pudding! How in the name of goodness did they profit their generation?

"As for Yao and Shun, why should anyone praise them? Their fine distinctions were like knocking a hole in a wall just to fill it with brambles,⁴ combing each hair separately, or counting the grains for a rice pudding! For goodness' sake, how did they benefit their generation?

"If the virtuous are honoured, emulation will ensue. If knowledge be fostered, the result will be theft.⁵

"If virtuous people are honored, others will try to imitate them. If knowledge is encouraged, theft will result.⁵

These things are of no use to make people good. The struggle for wealth is so severe. Sons murder their fathers; ministers their princes; men rob in broad daylight, and bore through walls at high noon. I tell you that the root of this great evil is from Yao and Shun, and that its branches will extend into a thousand ages to come. A thousand ages hence, man will be feeding upon man!"

These things do nothing to make people good. The struggle for wealth is so fierce. Sons murder their fathers, and ministers murder their rulers. Men rob in broad daylight and break through walls at noon. I tell you that Yao and Shun are the root of this great evil. Its branches will reach a thousand ages into the future. A thousand ages from now, people will be feeding on one another!"

Nan Yung Ch'u⁶ sadly straightened his seat and said, "But what is one of my age to do that he may attain to this?"

Nan Yung Ch'u⁶ sadly sat up straight and said, "But what can someone my age do to attain this?"

"Preserve your form complete," said Kêng Sang, "your vitality secure. Let no anxious thoughts intrude. And then in three years' space you may attain to this."

"Keep your body whole," said Kêng Sang, "and your vitality safe. Let no anxious thoughts enter your mind. Then, in three years, you may achieve this."

"I do not know," said Nan Yung, "that there is any difference in the form of eyes; yet blind men cannot see. I do not know that there is any difference in the form of ears; yet deaf men cannot hear. I do not know that there is any difference in the form of hearts;⁷ yet fools cannot use theirs to any purpose. The forms are alike; yet there is something which differentiates them. One will succeed, and another will not. Yet you tell me to preserve my form complete, my vitality secure, and let no anxious thoughts intrude. But so far I only hear Tao with my ears."

"I don't know of any difference in the shape of people's eyes," said Nan Yung, "yet blind people cannot see. I don't know of any difference in the shape of people's ears, yet deaf people cannot hear. I don't know of any difference in the shape of people's hearts,⁷ yet fools cannot put theirs to any use. The shapes are alike, yet something makes them different. One person succeeds, and another does not. Yet you tell me to keep my body whole, my vitality safe, and anxious thoughts out. But so far, I only hear Tao with my ears."

"Well said!" cried Kêng Sang; and then he added, "Small wasps cannot transform huge caterpillars.⁸

"Well said!" exclaimed Kêng Sang. Then he added, "Small wasps cannot transform huge caterpillars.⁸

Bantams cannot hatch the eggs of geese. The fowls of Lu can. Not that there is any difference in the hatching power of chickens. One can and another cannot, because one is naturally fitted for working on a large, the other on a small scale. My talents are of the latter order. I cannot transform you. Why not go south and see Lao Tzŭ?"

Bantams cannot hatch goose eggs. The chickens of Lu can. This is not because chickens differ in their ability to hatch eggs. One can and another cannot because one is naturally suited to large-scale work and the other to small-scale work. My talents are suited to the smaller scale. I cannot transform you. Why not go south and see Lao Tzŭ?"

So Nan Yung took some provisions, and after a seven days' journey arrived at the abode of Lao Tzŭ.

So Nan Yung took some supplies and traveled for seven days to reach Lao Tzŭ's home.

"Have you come from Kêng Sang Ch'u?" said the latter.

"Have you come from Kêng Sang Ch'u?" the latter asked.

"I have," replied Nan Yung.

"I have," Nan Yung replied.

"But why," said Lao Tzŭ, "bring all these people with you?"⁹

"But why did you bring all these people with you?" said Lao Tzŭ.⁹

Nan Yung looked back in alarm, and Lao Tzŭ continued, "Do you not understand what I say?"

Nan Yung looked back in alarm, and Lao Tzŭ continued, "Don't you understand what I'm saying?"

Nan Yung bent his head abashed, and then looking up, said with a sigh, "I have now forgotten how to answer, in consequence of missing what I came to ask."¹⁰

Nan Yung bowed his head in embarrassment. Then he looked up and sighed, "I have forgotten how to answer because I missed what I came to ask."¹⁰

"What do you mean?" said Lao Tzŭ.

"What do you mean?" said Lao Tzŭ.

"If I do not know," replied Nan Yung, "men call me a fool. If I do know, I injure myself. If I am not charitable, I injure others. If I am, I injure myself. If I do not do my duty to my neighbour, I injure others. If I do it, I injure myself. My trouble lies in not seeing how to escape from these three dilemmas. On the strength of my connection with Kêng Sang, I would venture to ask advice."

“If I don’t know, people call me a fool,” Nan Yung replied. “If I do know, I hurt myself. If I am not charitable, I hurt others. If I am charitable, I hurt myself. If I don’t do my duty to my neighbor, I hurt others. If I do my duty, I hurt myself. My trouble is that I can’t see how to escape these three dilemmas. Because of my connection with Kêng Sang, I would like to ask for advice.”

"When I saw you," said Lao Tzŭ, "I knew in the twinkling of an eye what was the matter with you. And now what you say confirms my view. You are confused, as a child that has lost its parents. You would fathom the sea with a pole. You are astray. You are struggling to get back to your natural self, but cannot find the way. Alas! alas!"

"When I saw you," said Lao Tzŭ, "I knew at once what was wrong with you. And now what you say confirms it. You are confused, like a child who has lost their parents. You are trying to measure the depth of the sea with a pole. You have lost your way. You are struggling to return to your natural self, but you cannot find the way. Alas! Alas!"

Nan Yung begged to be allowed to remain, and set to work to cultivate the good and eliminate the evil within him. At the expiration of ten days, with sorrow in his heart, he again sought Lao Tzŭ.

Nan Yung begged to stay. He set to work nurturing the good and removing the evil within himself. After ten days, he returned to Lao Tzŭ with sorrow in his heart.

"Have you thoroughly cleansed yourself?" said Lao Tzŭ. "But this grieved look.... There is some evil obstruction yet.

"Have you completely cleansed yourself?" said Lao Tzŭ. "But you still look troubled.... Some evil obstruction remains.

"If the disturbances are external,¹¹ do not be always combating them, but close the channels to the mind. If the disturbances are internal, do not strive to oppose them, but close all entrance from without.¹²

"If the disturbances come from outside,¹¹ do not keep fighting them. Instead, close the channels to your mind. If the disturbances come from within, do not try to fight them. Instead, close off everything coming from outside.¹²

If the disturbances are both internal and external, then you will not even be able to hold fast to Tao, still less practise it."

If you are disturbed both inside and out, you will not even be able to hold on to Tao, much less practice it."

"If a rustic is sick," said Nan Yung, "and another rustic goes to see him; and if the sick man can say what is the matter with him,—then he is not seriously ill. Yet my search after Tao is like swallowing drugs which only increase the malady.¹³

"If a countryman is sick," said Nan Yung, "and another countryman visits him, the sick man is not seriously ill if he can say what is wrong. Yet my search for Tao is like taking medicine that only makes the illness worse.¹³

I beg therefore merely to ask the art of preserving life."

So I only ask to learn the art of preserving life."

"The art of preserving life," replied Lao Tzŭ, "consists in being able to keep all in One,¹⁴ to lose nothing, to estimate good and evil without divination,¹⁵ to know when to stop, and how much is enough, to leave others alone and attend to oneself, to be without cares and without knowledge,—to be in fact as a child. A child will cry all day and not become hoarse, because of the perfection of its constitutional harmony.¹⁶

"The art of preserving life," Lao Tzŭ replied, "is to keep all in One,¹⁴ and lose nothing. It is to judge good and evil without divination,¹⁵ to know when to stop and how much is enough. It is to leave others alone and attend to yourself, without cares or knowledge. In fact, it is to be like a child. A child can cry all day without becoming hoarse because its body is in perfect harmony.¹⁶

It will keep its fist tightly closed all day and not open it, because of the concentration of its virtue. It will gaze all day without taking off its eyes, because its sight is not attracted by externals. In motion, it knows not whither it is bound; at rest, it is not conscious of doing anything; but unconsciously adapts itself to the exigencies of its environment. This is the art of preserving life."

It keeps its fist tightly closed all day without opening it, because its virtue is so concentrated. It gazes all day without looking away, because its sight is not drawn to external things. When moving, it does not know where it is going. When at rest, it is not aware of doing anything. Instead, it unconsciously adapts to the demands of its surroundings. This is the art of preserving life."

"Is this then the virtue of the perfect man?" cried Nan Yung.

"Is this the virtue of the perfect man?" Nan Yung cried.

"Not so," said Lao Tzŭ. "I am, as it were, but breaking the ice.

"Not so," said Lao Tzŭ. "I am only, so to speak, breaking the ice.

"The perfect man shares the food of this earth, but the happiness of God. He does not incur trouble either from men or things. He does not join in censuring, in plotting, in toadying. Free from care he comes, and unconscious he goes;—this is the art of preserving life."

"The perfect man shares in the food of this earth, but also in the happiness of God. Neither people nor things cause him trouble. He does not join in criticizing, plotting, or flattering others. He comes without worry and goes without awareness. This is the art of preserving life."

"This then is perfection?" inquired Nan Yung.

"So this is perfection?" asked Nan Yung.

"Not yet," said Lao Tzŭ. "I specially asked if you could be as a child. A child acts without knowing what it does; moves without knowing whither. Its body is like a dry branch; its heart like dead ashes. Thus, good and evil fortune find no lodgment therein; and there where good and evil fortune are not, how can the troubles of mortality be?

"Not yet," said Lao Tzŭ. "I specifically asked whether you could be like a child. A child acts without knowing what it is doing and moves without knowing where it is going. Its body is like a dry branch, and its heart is like dead ashes. So neither good nor bad fortune can find a place there. And where there is neither good nor bad fortune, how can the troubles of mortal life exist?

"Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant.

"People whose hearts are at peace give off a divine radiance. By its light, they see themselves as they are. And only by cultivating such peace can people attain the constant.

"Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children.¹⁷

"People seek out those who are constant, and God helps them. Those whom people seek out are God's people. Those whom God helps are his chosen children.¹⁷

"To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them!¹⁸

"To study this is to study what cannot be learned. To practice this is to practice what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at what cannot be known. That is perfection. And God will destroy those who do not follow this!¹⁸

"With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will.¹⁹

"Protect your body in these ways, stay ready for the unexpected, and respect the rights of others. If calamities then overtake you, they come from God, not from people. Do not let them disturb what you have already achieved. Do not let them enter the soul's dwelling place. For the will resides there. And if the will does not know what to will, it cannot will.¹⁹

"Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition.

"Anything not said with complete sincerity is said wrongly. And anyone unable to rid themselves of this vice only sinks deeper toward ruin.

"Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.²⁰

"People will punish those who do evil openly. God will punish those who do evil in secret. Whoever fears both people and God is fit to walk alone.²⁰

Those who are devoted to the internal,²¹ in practice acquire no reputation. Those who are devoted to the external, strive for pre-eminence among their fellows. Practice without reputation throws a halo around the meanest. But he who strives for pre-eminence among his fellows, he is as a huckster whose weariness all perceive though he himself puts on an air of gaiety.

Those devoted to the inner life,²¹ gain no reputation through their practice. Those devoted to outward things strive to stand above others. Practice without reputation casts a halo around even the lowliest person. But someone who strives to stand above others is like a peddler. Everyone can see how tired the peddler is, though he puts on a cheerful face.

"He who is naturally in sympathy with man, to him all men come. But he who forcedly adapts, has no room even for himself, still less for others. And he who has no room for others, has no ties. It is all over with him.

"All people come to someone who naturally feels sympathy for others. But someone who forces himself to adapt has no room even for himself, much less for others. And someone who has no room for others has no ties. It is all over for him."

"There is no weapon so deadly as man's will. Excalibur is second to it. There is no bandit so powerful as Nature.²²

"No weapon is as deadly as the human will. Even Excalibur comes second to the human will. No bandit is as powerful as Nature.²²

In the whole universe there is no escape from it. Yet it is not Nature which does the injury. It is man's own heart.

There is no escape from it anywhere in the universe. Yet Nature does not cause the harm. It comes from the human heart.

"Tao informs its own subdivisions, their successes and their failures. What is feared in subdivision is separation.²³

"Tao gives form to its own subdivisions, their successes, and their failures. What people fear in subdivision is separation.²³

What is feared in separation, is further separation.²⁴

What people fear in separation is more separation.²⁴

Thus, to issue forth without return, this is development of the supernatural. To issue forth and attain the goal, this is called death. To be annihilated and yet to exist, this is convergence of the supernatural into One. To make things which have form appear to all intents and purposes formless,—this is the sum of all things.²⁵

Thus, going forth without returning is the development of the supernatural. Going forth and reaching the goal is called death. Being destroyed and yet continuing to exist is the convergence of the supernatural into One. Making things with form appear, in every practical sense, formless is the sum of all things.²⁵

"Birth is not a beginning; death is not an end. There is existence without limitation; there is continuity without a starting-point. Existence without limitation is Space. Continuity without a starting-point is Time. There is birth, there is death, there is issuing forth, there is entering in. That through which one passes in and out without seeing its form, that is the Portal of God.

"Birth is not a beginning. Death is not an end. Existence has no limits. Continuity has no starting point. Existence without limits is Space. Continuity without a starting point is Time. There is birth and death, going out and coming in. The Portal of God is what one passes through in and out without seeing its form.

"The Portal of God is Non-Existence. All things sprang from Non-Existence. Existence could not make existence existence. It must have proceeded from Non-Existence,²⁶ And Non-Existence and Nothing are One.²⁷

"The gateway to God is Non-Existence. All things came from Non-Existence. Existence could not have brought itself into existence. It must have come from Non-Existence,²⁶ and Non-Existence and Nothing are one.²⁷

Herein is the abiding-place of the Sage.²⁸

This is where the Sage dwells.²⁸

"The knowledge of the ancients reached the highest point,—the time before anything existed. This is the highest point. It is exhaustive. There is no adding to it.

"The knowledge of the ancients reached its highest point: the time before anything existed. This is the highest point. It is complete. Nothing can be added to it.

"The second best was that of those who started from existence. Life was to them a misfortune. Death was a return home. There was already separation.

"The second best was the view of those who started from existence. They saw life as a misfortune and death as a return home. There was already separation.

"The next in the scale said that at the beginning there was nothing. Then life came, to be quickly followed by death. They made Nothing the head, Life the trunk, and Death the tail of existence, claiming as friends whoever knew that existence and non-existence, and life and death were all One.

"The next group in the ranking said that at the beginning there was nothing. Then life came, quickly followed by death. They made Nothing the head of existence, Life its body, and Death its tail. They considered anyone a friend who knew that existence and non-existence, and life and death, were all One.

"These three classes, though different, were of the same clan; as were Chao Ching who inherited fame, and Chia who inherited territory.²⁹

"Although these three classes were different, they belonged to the same clan. So did Chao Ching, who inherited fame, and Chia, who inherited territory.²⁹

"Man's life is as the soot on a kettle.³⁰

"Human life is like the soot on a kettle.³⁰

Yet men speak of the subjective point of view. But this subjective point of view will not bear the test. It is a point of knowledge we cannot reach.³¹

Yet people speak of the subjective point of view. But the subjective point of view does not stand up to scrutiny. It is a point of knowledge we cannot reach.³¹

"At the winter sacrifice, the tripe may be separated from the great toe; yet these cannot be separated.³²

"At the winter sacrifice, the tripe may be separated from the big toe, but these cannot be separated.³²

He who looks at a house, visits the ancestral hall, and even the latrines. Thus every point is the subjective point of view.³³

Anyone who looks at a house visits the ancestral hall and even the toilets. So every point is a subjective point of view.³³

"Let us try to formulate this subjective point of view. It originates with life, and, with knowledge as its tutor, drifts into the admission of right and wrong.³⁴

"Let us try to describe this subjective point of view. It begins with life and, guided by knowledge, drifts toward accepting right and wrong.³⁴

But one's own standard of right is the standard, and others have to adapt themselves to it. Men will die for this. Such people look upon the useful as appertaining to wisdom, the useless as appertaining to folly; upon success in life as honourable, upon failure as dishonourable.³⁵

But each person takes their own standard of right as the standard, and others must adapt to it. People will die for this belief. Such people see usefulness as a sign of wisdom and uselessness as a sign of folly. They see success in life as honorable and failure as dishonorable.³⁵

The subjective point of view is that of the present generation, who like the cicada and the young dove see things only from their own standpoint.³⁶

The present generation has a subjective point of view. Like the cicada and the young dove, people today see things only from their own standpoint.³⁶

"If a man treads upon a stranger's toe in the market-place, he apologises on the score of hurry. If an elder brother does this, he is quit with an exclamation of sympathy. And if a parent does so, nothing whatever is done.³⁷

"If a man steps on a stranger's toe in the marketplace, he apologizes and says he was in a hurry. If an older brother steps on someone's toe, an expression of sympathy is enough. And if a parent does so, nothing at all is done.³⁷

"Therefore it has been said, 'Perfect politeness is not artificial;³⁸ perfect duty to one's neighbour is not a matter of calculation; perfect wisdom takes no thought; perfect charity recognises no ties; perfect trust requires no pledges.'

"Therefore, it has been said, 'Perfect politeness is not artificial.³⁸ Perfect duty to one's neighbor involves no calculation. Perfect wisdom requires no thought. Perfect charity recognizes no ties. Perfect trust requires no pledges.'"

"Discard the stimuli of purpose. Free the mind from disturbances. Get rid of entanglements to virtue. Pierce the obstructions to Tao.

"Let go of what drives you toward a purpose. Free your mind from disturbances. Get rid of what entangles virtue. Break through what blocks the Tao.

"Honours, wealth, distinction, power, fame, gain,—these six stimulate purpose.

"Honor, wealth, distinction, power, fame, and gain: these six motivate people.

"Mien, carriage, beauty, arguments, influence, opinions,—these six disturb the mind.³⁹

"Appearance, posture, beauty, arguments, influence, and opinions: these six things disturb the mind.³⁹

"Hate, ambition, joy, anger, sorrow, pleasure,—these six are entanglements to virtue.

"Hate, ambition, joy, anger, sorrow, and pleasure are six obstacles to virtue.

"Rejecting, adopting, receiving, giving, knowledge, ability,—these six are obstructions to Tao.⁴⁰

"Rejecting, accepting, receiving, giving, knowledge, and ability are six obstacles to Tao.⁴⁰

"If these twenty-four be not allowed to run riot, then the mind will be duly ordered. And being duly ordered, it will be in repose. And being in repose, it will be clear of perception. And being clear of perception, it will be unconditioned. And being unconditioned, it will be in that state of inaction by which there is nothing which cannot be accomplished.

"If these twenty-four are not allowed to run wild, the mind will be in order. When the mind is in order, it will be at peace. When it is at peace, it will perceive clearly. When it perceives clearly, it will be unconditioned. And when it is unconditioned, it will be in a state of inaction in which nothing is impossible to accomplish.

"Tao is the sovereign lord of Tê.⁴¹

"Tao is the supreme ruler of Tê.⁴¹

Life is the glorifier of Tê.⁴²

Life glorifies Tê.⁴²

Nature is the substance of life.⁴³

Nature is the essence of life.⁴³

The operation of that nature is action. The perversion of that action is error.

When that nature operates, it is action. When that action is distorted, it is error.

"People who know put forth physical power. People who know employ mental effort. But what people who know do not know is to be as the eye.⁴⁴

"People who know use physical strength. People who know use mental effort. But what people who know do not know is how to be like the eye.⁴⁴

"Emotion which is spontaneous is called virtue passive. Emotion which is not evoked by the external is called virtue active. The names of these are antagonistic; but essentially they are in accord.⁴⁵

"Spontaneous emotion is called passive virtue. Emotion that is not stirred by external things is called active virtue. The names suggest opposition, but the two are essentially in harmony.⁴⁵

"Yi was skilled in hitting the bull's-eye; but stupid at preventing people from praising him for so doing.⁴⁶

"Yi was skilled at hitting the bull's-eye, but foolish about stopping people from praising him for it.⁴⁶

The Sage devotes himself to the natural and neglects the artificial. For only the Perfect Man can devote himself profitably to the natural and artificial alike. Insects influence insects;⁴⁷ because insects are natural. When the Perfect Man hates the natural, it is the artificially natural which he hates. How much more man's alternate naturalness and artificiality?

The Sage devotes himself to what is natural and neglects what is artificial. Only the Perfect Man can profitably devote himself to both the natural and the artificial. Insects influence insects⁴⁷ because insects are natural. When the Perfect Man hates what is natural, he hates what is artificially natural. How much more, then, must he hate the way people alternate between the natural and the artificial?

"If a bird falls in with Yi, Yi will get it. Such is his skill. And if the world were made into a cage, birds would have no place of escape. So it was that by cookery T'ang got hold of I Yin, and by five rams' skins Duke Muh of Ch'in got Poh Li Ch'i. But had these princes not been themselves successful at getting, they never would have got these men.⁴⁸

"If a bird crosses paths with Yi, Yi will catch it. That is how skilled he is. And if the world were made into a cage, birds would have nowhere to escape. In the same way, T'ang gained I Yin through cooking, and Duke Muh of Ch'in gained Poh Li Ch'i with five rams' skins. But if these princes had not been skilled at getting what they wanted, they would never have gained these men.⁴⁸

"A one-legged man discards ornament, his exterior not being open to commendation. Condemned criminals will go up to great heights without fear, for they no longer regard life and death from their former point of view. And those who pay no attention to their moral clothing⁴⁹ and condition become oblivious of their own personality; and by thus becoming oblivious of their personality, they proceed to be the people of God.

"A one-legged man does not bother with ornaments, because his appearance is not likely to win praise. Condemned criminals can climb to great heights without fear. They no longer see life and death as they once did. Those who pay no attention to their moral clothing⁴⁹ and condition become unaware of their own identity. By losing this awareness, they become the people of God.

"Wherefore, if men revere them, they rejoice not. If men insult them, they are not angered. But only those who have passed into the eternal harmony of God are capable of this.

"So, if people praise them, they do not rejoice. If people insult them, they do not get angry. But only those who have entered the eternal harmony of God can respond this way.

"If your anger is external, not internal, it will be anger proceeding from not-anger. If your actions are external, not internal, they will be actions proceeding from inaction.

"If your anger is outward, not inward, it will come from a place without anger. If your actions are outward, not inward, they will come from inaction.

"If you would attain peace, level down your emotional nature. If you desire spirituality, cultivate adaptation of the intelligence. If you would have your actions in accordance with what is right, allow yourself to fall in with the dictates of necessity. For necessity is the Tao of the Sage."⁵⁰

"If you want peace, calm your emotions. If you desire spirituality, cultivate a flexible mind. If you want your actions to be right, let necessity guide you. For necessity is the Tao of the Sage."⁵⁰