Hsü Wu Kuei

Hsü Wu Kuei, introduced by Nü Shang, went to see Wu Hou of Wei.¹

Nü Shang introduced Hsü Wu Kuei, who went to see Wu Hou of Wei.¹

The Prince greeted him sympathisingly, and said, "You are suffering, Sir. You must have endured great hardships in your mountain life that you should be willing to leave it and visit me."

The Prince greeted him with sympathy and said, "You are suffering, sir. Life in the mountains must have been very hard for you to leave and visit me."

"It is I who should sympathise with your Highness, not your Highness with me," answered Hsü Wu Kuei. "If your Highness gives free play to passion and yields to loves and hates, then the natural conditions of your existence will suffer.²

"I should sympathize with your Highness, not the other way around," answered Hsü Wu Kuei. "If your Highness gives free rein to passion and gives in to love and hate, the natural conditions of your life will suffer.²

And if your Highness puts aside passion and abjures loves and hates, then your senses of sight and hearing will suffer.³

And if your Highness sets aside passion and gives up love and hate, your sight and hearing will suffer.³

It is I who should sympathise with your Highness, not your Highness with me."

I should sympathize with you, your Highness, not the other way around."

The Prince was too astonished to reply; and after a while Hsü Wu Kuei continued, "I will try to explain to your Highness how I judge of dogs. The lowest in the scale will eat their fill and then stop, like a cat. Those of the middle class are as though staring at the sun. The highest class are as though they had parted with their own individuality.

The Prince was too astonished to reply. After a while, Hsü Wu Kuei continued, "I will try to explain to your Highness how I judge dogs. The lowest dogs eat their fill and then stop, like a cat. The middle class seem to be staring at the sun. The highest class seem to have given up their own individuality.

"But I do not judge of dogs as well as I judge of horses. I judge of horses as follows. Their straightness⁴ must be that of a line. Their curve must be that of an arc. Their squareness, that of the square. Their roundness, that of the compasses.⁵

"But I am not as good at judging dogs as I am at judging horses. Here is how I judge horses. Their straightness⁴ must match a straight line. Their curves must match an arc. Their square shapes must match a carpenter's square. Their round shapes must match a circle drawn with a compass.⁵

These are the horses of the State. They are not equal to the horses of the Empire. The horses of the Empire are splendid. They move as though anxious to get along, as though they had lost the way, as though they had parted with their own individuality. Thus, they outstrip all competitors, over the unstirred dust, out of sight!"

These are the horses of the State. They cannot match the horses of the Empire. The horses of the Empire are magnificent. They move as if eager to get ahead, as if they had lost their way, as if they had lost their individuality. In this way, they race past all competitors, over the undisturbed dust and out of sight!"

The Prince was greatly pleased and smiled. But when Hsü Wu Kuei went out, Nü Shang asked him, saying, "What can you have been saying to his Highness? Whenever I address him, it is either in a pacific sense, based upon the Canons of Poetry, History, Rites, and Music; or in a belligerent sense, based upon the Golden Roster or the Six Plans of Battle.⁶

The Prince was delighted and smiled. But when Hsü Wu Kuei went out, Nü Shang asked him, "What could you have said to his Highness? Whenever I speak to him, I talk either of peace or of war. When I talk of peace, I draw on the Canons of Poetry, History, Rites, and Music. When I talk of war, I draw on the Golden Roster or the Six Plans of Battle.⁶

I have transacted with great success innumerable matters entrusted to me, yet his Highness has never vouchsafed a smile. What can you have been saying to make him so pleased as all this?"

I have handled countless matters entrusted to me with great success, yet his Highness has never even smiled. What could you have said to make him so pleased?"

"I merely told him," replied Hsü Wu Kuei, "how I judged of dogs and horses."

"I just told him how I judge dogs and horses," replied Hsü Wu Kuei.

"Was that all?" enquired Nü Shang, incredulously.

"Was that all?" Nü Shang asked in disbelief.

"Have you not heard," said Hsü Wu Kuei, "of the outlaw of Yüeh? After several days' absence from his State, he was glad to meet any one he had known there. After a month, he was glad to meet any one he had even seen there. And after a year, he was glad to meet any one who was in any way like to his fellow-countrymen. Is not this a case of absence from one's kind increasing the desire to be with them?

"Have you heard," said Hsü Wu Kuei, "about the outlaw from Yüeh? After a few days away from his state, he was glad to meet anyone he had known there. After a month, he was glad to meet anyone he had even seen there. After a year, he was glad to meet anyone who resembled his fellow countrymen in any way. Doesn't this show how being away from one's own people increases the desire to be with them?

"Thus a man who had fled into the wilderness, where bishop-wort chokes the path of the weasel and stoat, now advancing, now stopping,—how he would rejoice if the footfall of a fellow-creature broke upon his ear. And how much more were he to hear the sound of a brother's, of a relative's voice at his side. Long it is, I ween, since his Highness has heard the voice of a pure man at his side!"

"So imagine a man who has fled into the wilderness, where bishop-wort chokes the paths of weasels and stoats. He moves forward, then stops. How glad he would be to hear another person's footsteps. And how much happier he would be to hear a brother's or relative's voice beside him. I think it has been a long time since your Highness heard the voice of a pure man beside you!"

Hsü Wu Kuei went to visit the Prince. The latter said, "Living, Sir, up in the hills, and feeding upon berries or satisfying yourself with leeks, you have long neglected me. Are you now growing old? Or do you hanker after flesh-pots and wine? Or is it that mine is such a well-governed State?"

Hsü Wu Kuei went to visit the Prince. The Prince said, "Sir, you live in the hills, eating berries or leeks, and have neglected me for a long time. Are you growing old? Or do you long for meat and wine? Or is it because my State is so well governed?"

"I am of lowly birth," replied Hsü Wu Kuei. "I could not venture to eat and drink your Highness' meat and wine. I came to sympathise with your Highness."

"I come from a humble family," replied Hsü Wu Kuei. "I would not dare eat your meat or drink your wine, Your Highness. I came to offer you my sympathy."

"What do you mean?" cried the Prince? "What is there to sympathise about?"

"What do you mean?" cried the Prince. "What is there to sympathize about?"

"About your Highness' soul and body," replied Hsü Wu Kuei.

"About your soul and body, Your Highness," replied Hsü Wu Kuei.

"Pray explain," said the Prince.

"Please explain," said the Prince.

"Nourishment is nourishment," said Hsü Wu Kuei.⁷

"Nourishment is nourishment," said Hsü Wu Kuei.⁷

"Being high up does not make one high, nor does being low make one low. Your Highness is the ruler of a large State, and you oppress the whole population thereof in order to satisfy your sensualities. But your soul is not a party to this. The soul loves harmony and hates disorder. For disorder is a disease. Therefore I came to sympathise. How is it that your Highness alone is suffering?"

"Being in a high position does not make you high, just as being in a low position does not make you low. Your Highness rules a large state, and you oppress all its people to satisfy your desires. But your soul does not share in this. The soul loves harmony and hates disorder, because disorder is a disease. That is why I came to offer sympathy. How is it that Your Highness alone is suffering?"

"I have long desired to see you," answered the Prince. "I wish to love my people, and by cultivation of duty towards one's neighbour to put an end to war. Can this be done?"

"I have wanted to see you for a long time," the Prince replied. "I want to love my people and end war by encouraging people to do their duty toward their neighbors. Can this be done?"

"It cannot," replied Hsü Wu Kuei. "Love for the people is the root of all evil to the people.⁸ Cultivation of duty towards one's neighbour in order to put an end to war is the origin of all fighting. If your Highness starts from this basis, the result can only be disastrous.⁹

"It cannot," replied Hsü Wu Kuei. "Love for the people is the root of all evil done to them.⁸ Cultivating a sense of duty toward one's neighbor to end war is the origin of all fighting. If your Highness starts from this basis, the result can only be disastrous.⁹

"Everything that is made good, turns out bad.¹⁰

"Everything made good turns out bad.¹⁰

And although your Highness should make charity and duty to one's neighbour, I fear they would be spurious articles. For the inward intention would appear in the outward manifestation. The adoption of a fixed standard¹¹ would lead to complications. And revolutions within lead to fighting without. Surely your Highness would not make a bower into a battlefield, nor a shrine of prayer into a scene of warfare!¹²

And although Your Highness might practice charity and duty toward your neighbor, I fear they would be false. For your inner intentions would show in your actions. Adopting a fixed standard¹¹ would lead to complications. And revolutions within lead to fighting outside. Surely Your Highness would not turn a garden bower into a battlefield, or a shrine of prayer into a place of war!¹²

"Have nothing within which is obstructive of virtue. Seek not to vanquish others in cunning, in plotting, in war. If I slay a whole nation and annex the territory in order to find nourishment for my passions and for my soul,—irrespective of military skill, wherein does the victory lie?¹³

"Let nothing within you stand in the way of virtue. Do not try to defeat others through cunning, plotting, or war. If I kill an entire nation and take its land to feed my passions and my soul, where is the victory, regardless of military skill?¹³

"If your Highness will only abstain, that will be enough. Cultivate the sincerity that is within your breast, so as to be responsive to the conditions of your environment, and be not aggressive. The people will thus escape death;¹⁴ and what need then to put an end to war?"

"If Your Highness will only refrain, that will be enough. Cultivate the sincerity within you. Be responsive to your surroundings, and do not be aggressive. The people will then escape death.¹⁴ And what need will there be to end the war?"

When the Yellow Emperor went to see Tao upon the Chü-tz'ŭ Mountain, Fang Ming was his charioteer, Ch'ang Yü sat on his right, Chang Jo and Hsi P'êng were his outriders, and K'un Hun and Hua Chi brought up the rear.¹⁵

When the Yellow Emperor went to see Tao on Chü-tz'ŭ Mountain, Fang Ming drove his chariot. Ch'ang Yü sat on his right. Chang Jo and Hsi P'êng rode ahead, and K'un Hun and Hua Chi followed behind.¹⁵

On reaching the wilds of Hsiang-ch'êng,¹⁶ these seven Sages lost their way and there was no one of whom to ask the road. By and by, they fell in with a boy who was grazing horses, and asked him, saying, "Do you know the Chü-tz'ŭ Mountain?"

When these seven Sages reached the wilds of Hsiang-ch'êng,¹⁶ they lost their way. There was no one to ask for directions. After a while, they came across a boy tending horses and asked him, "Do you know the Chü-tz'ŭ Mountain?"

"I do," replied the boy.

"I do," the boy replied.

"And can you tell us," continued the Sages, "where Tao abides?"

"And can you tell us," the Sages continued, "where Tao lives?"

"I can," replied the boy.

"I can," the boy replied.

"This is a strange lad," cried the Yellow Emperor. "Not only does he know where the Chü-tz'ŭ Mountain is, but also where Tao abides! Come tell me, pray, how would you govern the empire?"

"What a strange boy!" cried the Yellow Emperor. "He knows not only where Chü-tz'ŭ Mountain is, but also where Tao dwells! Tell me, how would you govern the empire?"

"I should govern the empire," said the boy, "just the same as I look after my horses. What else should I do?

"I would govern the empire just as I look after my horses," said the boy. "What else should I do?

"When I was a little boy and used to live within the points of the compass,¹⁷ my eyes got dim of sight. An old man advised me to mount the chariot of the sun¹⁸ and visit the wilds of Hsiang-ch'êng. My sight is now much better, and I continue to dwell without the points of the compass. I should govern the empire in just the same way. What else should I do?"

"When I was a little boy, I lived within the points of the compass,¹⁷ and my eyesight grew dim. An old man advised me to ride the chariot of the sun¹⁸ and visit the wilds of Hsiang-ch'êng. My eyesight is much better now, and I still live beyond the points of the compass. I would govern the empire in just the same way. What else should I do?"

"Of course," said the Yellow Emperor, "government is not your trade. Still I should be glad to hear what you would do."

"Of course," said the Yellow Emperor, "governing is not your profession. Still, I would like to hear what you would do."

The boy declined to answer, but on being again urged, cried out, "What difference is there between governing the empire and looking after horses? See that no harm comes to the horses, that is all!"

The boy refused to answer at first. But when pressed again, he cried, "What difference is there between governing the empire and looking after horses? Just make sure no harm comes to the horses. That's all!"

Thereupon the Emperor prostrated himself before the boy; and addressing him as Divine Teacher, took his leave.¹⁹

Then the Emperor bowed to the ground before the boy. He addressed him as Divine Teacher and said goodbye.¹⁹

If schemers have nothing to give them anxiety, they are not happy. If dialecticians have not their premisses and conclusion, they are not happy. If critics have none on whom to vent their spleen, they are not happy. Such men are the slaves of objective existences.

If schemers have nothing to worry about, they are unhappy. If debaters have no premises and conclusions to argue over, they are unhappy. If critics have no one to vent their anger on, they are unhappy. Such people are slaves to things outside themselves.

Those who attract the sympathies of the world, start new dynasties. Those who win the people's hearts, take high official rank. Those who are strong undertake difficulties. Those who are brave encounter dangers. Men of arms delight in war. Men of peace think of nothing but reputation. Men of law strive to improve the administration. Professors of ceremony and music cultivate deportment. Moralists devote themselves to the obligations between man and man.

Those who gain the sympathy of the world establish new dynasties. Those who win the people's hearts rise to high office. Strong people take on difficult tasks. Brave people face danger. Soldiers delight in war. Men of peace think of nothing but reputation. Legal experts work to improve government. Teachers of ceremony and music cultivate proper behavior. Moralists devote themselves to the duties people owe one another.

Take away agriculture from the husbandman, and his classification is gone. Take away trade from the merchant, and his classification is gone. Daily work is the stimulus of the labourer. The skill of the artisan is his pride. If money cannot be made, the avaricious man is sad. If his power meets with a check, the boaster will repine. Ambitious men love change.

Take farming away from a farmer, and he is no longer a farmer. Take trade away from a merchant, and he is no longer a merchant. Daily work motivates the laborer. The artisan takes pride in his skill. If a greedy man cannot make money, he is sad. If a boastful man’s power is checked, he complains. Ambitious men love change.

Thus, men are always doing something; inaction is to them impossible. They observe in this the same regularity as the seasons, ever without change. They hurry to destruction, dissipating in all directions their vital forces, alas! never to return.

So people are always doing something. They cannot be inactive. They keep this up as regularly and unchangingly as the seasons. They rush toward destruction, scattering their vital forces in every direction. Alas, those forces will never return.

Chuang Tzŭ said, "If archers who aimed at nothing and hit something were accounted good shots, everybody in the world would be another Yi.²⁰

Chuang Tzŭ said, "If archers who aimed at nothing and hit something were considered good shots, everyone in the world would be another Yi.²⁰

Could this be so?"

Could this be true?"

"It could," replied Hui Tzŭ.

"It could," Hui Tzŭ replied.

"If there was no general standard of right in the world," continued Chuang Tzŭ, "but each man had his own, then everybody would be a Yao. Could this be so?"

"If there were no common standard of right in the world," Chuang Tzŭ continued, "but each person had their own, then everyone would be a Yao. Could that be true?"

"It could," replied Hui Tzŭ.

"It could," said Hui Tzŭ.

"Very well," said Chuang Tzŭ. "Now there are the Confucianists, the Mihists, the schools of Yang²¹ and Ping,²² making with your own five in all. Pray which of these is right?

"All right," said Chuang Tzŭ. "There are the Confucianists, the Mihists, and the schools of Yang²¹ and Ping.²² With your own school, that makes five in all. Which of these is right?

"Possibly it is a similar case to that of Lu Chü?²³

"Perhaps it is a similar case to that of Lu Chü?²³

—A disciple said to him, 'Master, I have attained to your Tao. I can do without fire in winter: I can make ice in summer.'

A disciple said to him, 'Master, I have attained your Tao. I can go without fire in winter. I can make ice in summer.'

"'You merely avail yourself of latent heat and latent cold,' replied Lu Chü. 'That is not what I call Tao. I will demonstrate to you what my Tao is.'

"'You are only making use of hidden heat and cold,' replied Lu Chü. 'That is not what I call Tao. I will show you what my Tao is.'"

"Thereupon he tuned two lutes, and placed one in the hall and the other in the adjoining room. And when he struck the Kung note on one, the Kung note on the other sounded; when he struck the chio note on one, the chio note on the other sounded. This because they were both tuned to the same pitch.

"Then he tuned two lutes and placed one in the hall and the other in the adjoining room. When he struck the Kung note on one, the Kung note sounded on the other. When he struck the chio note on one, the chio note sounded on the other. This happened because both lutes were tuned to the same pitch.

"But if he changed the interval of one string, so that it no longer kept its place in the octave, and then struck it, the result was that all the twenty-five strings jangled together. There was sound as before, but the influence of the key-note was gone. Is this your case?"

"But if he changed the tuning of one string so that it no longer fit the octave, then struck it, all twenty-five strings jangled together. There was sound as before, but the keynote no longer guided it. Is this your case?"

"The Confucianists, the Mihists, and the followers of Yang and Ping," replied Hui Tzŭ, "are just now engaged in discussing this matter with me. They try to overwhelm me with argument or howl me down with noise. Yet they have not proved me wrong. Why then should you?"

“The Confucianists, the Mihists, and the followers of Yang and Ping are discussing this matter with me right now,” Hui Tzŭ replied. “They try to overwhelm me with arguments or drown me out with noise. Yet they have not proved me wrong. Why should you be able to?”

"A man of the Ch'i State," replied Chuang Tzŭ, "sent away his son into the Sung State, to be a door-keeper, with maimed body.²⁴

“A man from the Ch'i State,” replied Chuang Tzŭ, “sent his son to the Sung State to be a door-keeper, though his body was maimed.²⁴

But a vase, which he valued highly, he kept carefully wrapped up.²⁵

But he kept a vase he valued highly carefully wrapped up.²⁵

"He who would seek for a stray child, but will not leave his home, is like to lose him.²⁶

"Anyone who searches for a lost child but refuses to leave home is likely to lose the child.²⁶

"If a man of Ch'u, who was sent away to be a door-keeper, began, in the middle of the night, when no one was about, to fight with the boatman, I should say that before his boat left the shore he would already have got himself into considerable trouble."²⁷

"If a man of Ch'u was sent away to be a doorkeeper, he might fight with the boatman. Suppose he did this in the middle of the night, when no one was around. I would say that he had already gotten himself into considerable trouble before his boat left the shore."²⁷

Chuang Tzŭ was once attending a funeral, when he passed by the grave of Hui Tzŭ. Turning to his attendants, he said, "A man of Ying²⁸ who had his nose covered with a hard scab, no thicker than a fly's wing, sent for a stone-mason to chip it off. The stone-mason plied his adze with great dexterity while the patient sat still and let him chip. When the scab was all off, the nose was found to be uninjured, the man of Ying never having moved a muscle.

Chuang Tzŭ was once attending a funeral when he passed the grave of Hui Tzŭ. He turned to his attendants and said, "A man of Ying²⁸ had a hard scab on his nose, no thicker than a fly's wing. He sent for a stone-mason to chip it off. The stone-mason worked his adze with great skill. The man sat still and let him chip away. When the scab was all gone, his nose was uninjured. The man of Ying had not moved a muscle.

"When Yüan, prince of Sung, heard of this, he summoned the stone-mason and said, 'Try to do the same for me.'

"When Yüan, prince of Sung, heard of this, he called the stone-mason and said, 'Try to do the same for me.'

"'I used to be able to do it Sire,' replied the stone-mason, 'but my material has long since perished.'

"'I used to be able to do it, sir,' replied the stonemason, 'but my material died long ago.'"

"And I too, ever since he perished, have been without my material, having no one with whom I can speak."²⁹

"And ever since he died, I too have been without my material. I have no one to talk with."²⁹

Kuan Chung being at the point of death, Duke Huan went to see him.³⁰

When Kuan Chung was near death, Duke Huan went to see him.³⁰

"You are ill, venerable Sir," said the Duke, "really ill. You had better say to whom, in the event of your getting worse, I am to entrust the administration of the State."

"You are ill, sir," said the Duke, "really ill. You should tell me whom to entrust with governing the State if you get worse."

"Whom does your Highness wish to choose?" enquired Kuan Chung.

"Who would your Highness like to choose?" asked Kuan Chung.

"Will Pao Yü do?" asked the Duke.³¹

"Would Pao Yü do?" asked the Duke.³¹

"He will not," said Kuan Chung. "He is pure, incorruptible, and good. With those who are not like himself, he will not associate. And if he has once heard of a man's wrong-doing, he never forgets it. If you employ him in the administration of the empire, he will get to loggerheads with his prince and to sixes and sevens with the people. It would not be long before he and your Highness fell out."

"He will not," said Kuan Chung. "He is pure, incorruptible, and good. He will not associate with people who are unlike him. And if he hears of a man's wrongdoing, he never forgets it. If you put him in charge of the empire's affairs, he will clash with his ruler and fall into confusion with the people. Before long, he and Your Highness would fall out."

"Whom then can we have?" asked the Duke.

"Then who can we have?" asked the Duke.

"There is no alternative," replied Kuan Chung; "it must be Hsi P'êng. He is a man who forgets the authority of those above him, and makes those below him forget his. Ashamed that he is not the peer of the Yellow Emperor,³² he grieves over those who are not the peers of himself.

"There is no alternative," replied Kuan Chung. "It must be Hsi P'êng. He forgets the authority of those above him and makes those below him forget his authority. He is ashamed that he is not the equal of the Yellow Emperor,³² and he grieves for those who are not his equals.

"To share one's virtue with others is called true wisdom. To share one's wealth with others is reckoned meritorious. To exhibit superior merit is not the way to win men's hearts. To exhibit inferior merit is the way. There are things in the State he does not hear; there are things in the family he does not see.³³

"Sharing your virtue with others is called true wisdom. Sharing your wealth with others is considered worthy of praise. Showing greater merit does not win people's hearts. Showing lesser merit does. There are things in the state he does not hear about, and things in the family he does not see.³³

There is no alternative; it must be Hsi P'êng."³⁴

There is no other choice. It must be Hsi P'êng."³⁴

The prince of Wu took a boat and went to the Monkey Mountain, which he ascended. When the monkeys saw him, they fled in terror and hid themselves in the thicket. One of them, however, disported himself carelessly, as though showing off its skill before the prince. The prince took a shot at it; but the monkey, with great rapidity, seized the flying arrow with its hand. Then the prince bade his guards try, the result being that the monkey was killed.³⁵

The prince of Wu took a boat to Monkey Mountain and climbed it. When the monkeys saw him, they fled in terror and hid in the thicket. One monkey, however, played about without a care, as though showing off its skill to the prince. The prince shot at it, but the monkey quickly caught the flying arrow in its hand. Then the prince ordered his guards to try, and the monkey was killed.³⁵

Thereupon the prince turned to his friend Yen Pu I, and said, "That monkey flaunted its skill and its dexterity in my face. Therefore it has come to this pass. Beware! Do not flaunt your superiority in the faces of others."

Then the prince turned to his friend Yen Pu I and said, "That monkey showed off its skill and agility to me. That is why it met this fate. Be careful! Do not show off your superiority to others."

Yen Pu I went home, and put himself under the tuition of Tung Wu,³⁶ with a view to get rid of such superiority. He put aside all that gave him pleasure and avoided gaining reputation. And in three years his praise was in everybody's mouth.

Yen Pu I went home and became a student of Tung Wu,³⁶ hoping to rid himself of such superiority. He gave up everything that gave him pleasure and avoided making a name for himself. Yet within three years, everyone was praising him.

Tzŭ Ch'i of Nan-poh³⁷ was sitting leaning on a table. He looked up to heaven and sighed, at which juncture Yen Ch'êng Tzŭ entered and said, "How, Sir, can such an important person as yourself be in body like dry wood, in mind like dead ashes?"³⁸

Tzŭ Ch'i of Nan-poh³⁷ sat leaning on a table. He looked up at the sky and sighed. Just then, Yen Ch'êng Tzŭ entered and said, "Sir, how can someone as important as you have a body like dry wood and a mind like dead ashes?"³⁸

"I used to live in a cave on the hills," replied Tzŭ Ch'i. "At that time, T'ien Ho,³⁹ because he once saw me, was thrice congratulated by the people of Ch'i. Now I must have given some indication by which he recognised me.⁴⁰

"I used to live in a cave in the hills," replied Tzŭ Ch'i. "At that time, T'ien Ho³⁹ saw me once. Because of that, the people of Ch'i congratulated him three times. I must have given some sign that allowed him to recognize me.⁴⁰

I must have sold for him to buy. For had I not manifested myself, how would he have recognised me? Had I not sold, how could he have bought?

I must have sold for him to buy. For if I had not revealed myself, how would he have recognized me? If I had not sold, how could he have bought?

"Alas! I grieve over man's self-destruction.⁴¹

"Oh, I grieve over humanity's self-destruction.⁴¹

And then I grieve over one who grieves for another. And then I grieve over him who grieves over one who grieves for another! And so I get daily farther and farther away."⁴²

Then I grieve for someone who grieves for another. Then I grieve for someone who grieves for that grieving person! And so each day I get farther and farther away."⁴²

When Confucius went to Ch'u, the prince entertained him at a banquet. Sun Shu Ao stood up with a goblet of wine in his hand, and I Liao of Shih-nan poured a libation, saying, "On such occasions as this, the men of old were wont to make some utterance."

When Confucius went to Ch'u, the prince hosted a banquet for him. Sun Shu Ao stood up holding a goblet of wine. I Liao of Shih-nan poured a libation and said, "On occasions like this, the men of old used to say something."

"Mine," replied Confucius, "is the doctrine of wordless utterances. Shall I who make no utterances, make utterance now?

"My teaching," replied Confucius, "is to speak without words. I say nothing. Should I speak now?

"I Liao of Shih-nan played with his ball, and the trouble of two houses was arranged.⁴³

"I Liao of Shih-nan played with his ball, and the dispute between two houses was settled.⁴³

Sun Shu Ao remained quietly in repose, and the men of Ying threw down their arms.⁴⁴

Sun Shu Ao remained quiet and at rest, and the men of Ying laid down their weapons.⁴⁴

I should want a three-foot tongue indeed!⁴⁵

I would certainly need a three-foot tongue!⁴⁵

"Theirs was the Tao of inaction. His was the argument of silence. Wherefore, for Tê⁴⁶ to rest in undivided Tao,⁴⁷ and for speech to stop at the unknowable,—this is perfection.

"Theirs was the Tao of inaction. His argument was silence. So perfection is for Tê⁴⁶ to rest in undivided Tao,⁴⁷ and for speech to stop at the unknowable."

"With undivided Tao, Tê cannot be coincident.⁴⁸

"Tê cannot coincide with the undivided Tao.⁴⁸

No argument can demonstrate the unknowable. Subdivision into Confucianists and Mihists only makes confusion worse confounded.

No argument can prove what cannot be known. Dividing into Confucianists and Mihists only makes the confusion worse.

"The sea does not reject the streams which flow eastward into it. Therefore it is immeasurably great. The true Sage folds the universe in his bosom. His good influence benefits all throughout the empire, without respect to persons. Born without rank, he dies without titles. He does not take credit for realities.⁴⁹

"The sea accepts all the streams that flow east into it. That is why the sea is immeasurably vast. The true Sage embraces the whole universe. His good influence benefits everyone in the empire, without favoring anyone. He is born without rank and dies without titles. He does not take credit for what is real.⁴⁹

He does not establish a name.⁵⁰

He does not make a name for himself.⁵⁰

This is to be a great man.

This is what it means to be a great man.

"A dog is not considered a good dog because he is a good barker.⁵¹

"A dog is not considered good just because he barks well.⁵¹

A man is not considered a good man because he is a good talker. How much less in the case of greatness? And if doing great things is not enough to secure greatness, how much less shall it secure virtue?

A man is not considered good just because he speaks well. How much less can speaking well make him great? And if doing great things is not enough to make him great, how much less can it make him virtuous?

"In point of greatness, there is nothing to be compared with the universe. Yet what does the universe seek in order to be great?

"Nothing compares to the universe in greatness. Yet what does the universe seek to make itself great?

"He who understands greatness in this sense, seeks nothing, loses nothing, rejects nothing, never suffers injury from without. He takes refuge in his own inexhaustibility. He finds safety in according with his nature. This is the essence of true greatness."

"Anyone who understands greatness in this way seeks nothing, loses nothing, and rejects nothing. Nothing from outside can harm them. They take refuge in their own inexhaustible nature. They find safety in living according to their nature. This is the essence of true greatness."

Tzŭ Ch'i had eight sons. He ranged them before him, and summoning Chiu Fang Yin, said to him, "Examine my sons physiognomically, and tell me which will be the fortunate one."

Tzŭ Ch'i had eight sons. He lined them up before him and summoned Chiu Fang Yin. He said, "Examine my sons' features and tell me which one will be fortunate."

"K'un," replied Chiu Fang Yin, "will be the fortunate one."

"K'un," Chiu Fang Yin replied, "will be the lucky one."

"In what sense?" asked the father, beaming with delight.

"What do you mean?" asked the father, beaming with delight.

"K'un," said Chiu Fang Yin, "will eat at the table of a prince, and so end his days."

"K'un," said Chiu Fang Yin, "will eat at a prince's table for the rest of his life."

Thereupon Tzŭ Ch'i burst into tears and said, "What has my son done that this should be his fate?"

Then Tzŭ Ch'i burst into tears and said, "What has my son done to deserve this fate?"

"Eating at the table of a prince," replied Chiu Fang Yin, "will benefit the family for three generations. How much more his father and mother! But for you, Sir, to go and weep is enough to turn back the luck from you. The son's fortune is good, but the father's bad."

"Eating at a prince's table," replied Chiu Fang Yin, "will benefit a family for three generations. How much more will it benefit his father and mother! But sir, if you go and weep, that alone could drive away your good fortune. The son's fortune is good, but the father's is bad."

"Yin," said Tzŭ Ch'i, "I should like to know what you mean by calling K'un fortunate. Wine and meat gratify the palate, but you do not say how these are to come.

"Yin," said Tzŭ Ch'i, "I would like to know what you mean by calling K'un fortunate. Wine and meat taste good, but you do not say how he is to get them.

"Supposing that to me, not being a shepherd, a lamb were born in the south-west corner of my hall; or that to me, not being a sportsman, quails were hatched in the north-east corner. If you did not call that uncanny, what would you call it?

"Suppose a lamb were born in the southwest corner of my hall, even though I am not a shepherd. Or suppose quails hatched in the northeast corner, even though I am not a hunter. If you did not call that uncanny, what would you call it?

"My sons and I do but roam through the universe. With them I seek the joys of heaven; with them I seek the fruits of earth. With them I engage in no business; with them I concoct no plots; with them I attempt nothing out-of-the-way. With them I mount upon the truth of the universe, and do not offer opposition to the exigencies of our environment. With them I accommodate myself naturally; but with them I do not become a slave to circumstances. Yet now the world is rewarding me!

"My sons and I simply roam through the universe. With them, I seek the joys of heaven and the fruits of earth. With them, I conduct no business, make no plans, and attempt nothing unusual. With them, I follow the truth of the universe and do not resist the demands of our surroundings. With them, I adapt naturally, but I do not become a slave to circumstances. Yet now the world is rewarding me!

"Every uncanny effect must be preceded by some uncanny cause. Alas! my sons and I have done nothing. It must be the will of God. Therefore I weep."

"Every strange event must have a strange cause. Oh! My sons and I have done nothing. It must be God's will. That is why I weep."

Shortly afterwards, when K'un was on his way to the Yen State, he was captured by brigands. To sell him as he was, would be no easy matter. To sell him without his feet would be easy enough. So they cut off his feet and sold him into the Ch'i State, where he became door-keeper to Duke Chü and had meat to his dinner for the rest of his life.⁵²

Soon afterward, K'un was on his way to the Yen State when brigands captured him. Selling him as he was would not be easy. But selling him without his feet would be easy enough. So they cut off his feet and sold him in the Ch'i State. There he became Duke Chü's doorkeeper and had meat for dinner for the rest of his life.⁵²

Yeh Ch'üeh meeting Hsü Yu, said to him, "Where are you going?"

When Yeh Ch'üeh met Hsü Yu, he asked him, "Where are you going?"

"Away from Yao!" replied the latter.

"Away from Yao!" the latter replied.

"What do you mean?" asked Yeh Ch'üeh.

"What do you mean?" asked Yeh Ch'üeh.

"Yao," said Hsü Yu, "thinks of nothing but charity. I fear he will become a laughing-stock to the world, and that in future ages men will eat one another.⁵³

"Yao," said Hsü Yu, "thinks only of charity. I fear the world will laugh at him, and that in future ages people will eat one another.⁵³

"There is no difficulty in winning the people. Love them and they will draw near. Profit them and they will come up. Praise them and they will vie with one another. But introduce something they dislike, and they will be gone.

"It is not hard to win people over. Love them, and they will draw near. Benefit them, and they will come to you. Praise them, and they will compete with one another. But introduce something they dislike, and they will leave.

"Love and profit are born of charity and duty to one's neighbour. Those who ignore charity and duty to one's neighbour are few; those who make capital out of them are many.

"Love and profit arise from charity and duty to one's neighbor. Few people ignore charity and duty to their neighbors. Many people use them for their own gain.

"For the operation of these virtues is not disinterested. It is like lending gear to a sportsman.⁵⁴

"For these virtues are not practiced without self-interest. Practicing them is like lending gear to a sportsman.⁵⁴

Wherefore, for one man to dogmatise for the good of the whole empire, is like splitting a thing at a single blow.⁵⁵

So, for one man to impose his beliefs for the good of the whole empire is like splitting something with a single blow.⁵⁵

"Yao knows that good men benefit the empire. But he does not know that they injure it. Only those on a higher level than good men know this.

"Yao knows that good men benefit the empire. But he does not know that they also harm the empire. Only those above good men know this.

"There are nincompoops; there are parasites; there are enthusiasts.

"There are fools. There are parasites. There are enthusiasts.

"A man who learns from a single teacher, and then goes off exultant, satisfied with his acquirements though ignorant that there was a time when nothing existed,—such a one is a nincompoop.

“A man learns from a single teacher, then goes away delighted and satisfied with what he has learned. Though he does not know there was a time when nothing existed, he is a fool.

"Parasites are like the lice on a pig's back. They choose bald patches, which are to them palaces and parks. The parts between the toes, the joints, the dugs, and the buttocks, are to them so many comfortable and convenient resting-places. They know not that one day the butcher will tuck up his sleeves and spread straw and apply fire, and that they will perish in the singeing of the pig. As they sow, so do they reap. This is to be a parasite.

"Parasites are like lice on a pig's back. They choose bare patches that seem to them like palaces and parks. The spaces between the pig's toes, its joints, its teats, and its buttocks are comfortable, convenient resting places for them. They do not know that one day the butcher will roll up his sleeves, spread straw, and set it on fire. They will die when the pig is singed. As they sow, so they reap. This is what it means to be a parasite.

"Of enthusiasts, Shun is an example. Mutton does not care for ants; it is the ants which care for the mutton. Mutton has a frowsy smell; and there is a frowsiness about Shun which attracts the people. Therefore it was that after three changes of residence, when he came to the Têng district, he had some hundred thousand families with him.

"Shun is an example of an enthusiast. Mutton does not care for ants. It is the ants that care for the mutton. Mutton has a stale smell, and there is a similar staleness about Shun that attracts people. So, after moving three times, he arrived in the Têng district with some hundred thousand families following him.

"Then Yao, hearing of his goodness, appointed him to a barren region, trusting, as he said, that Shun's arrival would enrich it. When Shun took up this appointment, he was already old, and his intellect was failing; yet he would not cease work and retire from office. He was, in fact, an enthusiast.

"Then Yao heard of his goodness and appointed him to govern a barren region. Yao said he trusted that Shun's arrival would enrich the region. When Shun took up the appointment, he was already old, and his mind was failing. Yet he would not stop working and retire from office. He was, in fact, an enthusiast.

"So it is that the spiritual man dislikes a crowd. For where there is a crowd there is diversity, and where there is diversity advantage does not accrue. He is therefore neither very intimate, nor very distant. He clings to virtue and nourishes a spirit of harmony, in order to be in accord with his fellow-men. This is to be a divine man.

"That is why the spiritual man dislikes crowds. A crowd brings diversity, and diversity brings no advantage. So he is neither too close to others nor too distant from them. He holds to virtue and nurtures a spirit of harmony so that he can live in accord with others. This is what it means to be a divine man."

"Leave wisdom to ants. Strive for what fishes desire.⁵⁶

"Leave wisdom to the ants. Seek what fish want.⁵⁶

"Leave attractiveness to mutton. Use your eyes to contemplate, your ears to listen to, your mind to consider, their own internal workings. For him who can do these things, his level will be that of a line, his modifications in due and proper season.

"Leave attractiveness to mutton. Use your eyes to observe, your ears to listen to, and your mind to consider their own inner workings. Anyone who can do these things will be as level as a line. His changes will come at the proper time."

"Therefore, the divine man trusts to the natural development of events. He does not strive to introduce the artificial into the domain of the natural. Accordingly, life is a gain and death a loss, or death is a gain and life a loss.⁵⁷

"So the divine man trusts events to unfold naturally. He does not try to impose anything artificial on nature. Thus, life is a gain and death a loss, or death is a gain and life a loss.⁵⁷

"For instance, drugs. They are characteristically poisonous. Such are Chieh-Kêng, Chi-Yung, and Shih-Ling. Circumstances, however, make of each a sovereign remedy. The list is inexhaustible.⁵⁸

"Take medicines, for example. They are typically poisonous. Chieh-Kêng, Chi-Yung, and Shih-Ling are examples. Yet under the right circumstances, each is a powerful remedy. The list is endless.⁵⁸

"When Kou Chien encamped with three thousand armed warriors at Kuei-ch'i,⁵⁹ only Chung⁶⁰ saw that defeat would be followed by a rally. Yet he could not foresee the evil that was to come upon himself. Wherefore it has been said, 'An owl's eyes are adapted to their use. A crane's leg is of the length required. 'Twould be disastrous to shorten it.'⁶¹

"When Kou Chien camped with three thousand armed warriors at Kuei-ch'i,⁵⁹ only Chung⁶⁰ saw that defeat would be followed by a recovery. Yet he could not foresee the harm that would come to him. That is why it has been said, 'An owl's eyes are suited to their purpose. A crane's leg is just the length it needs to be. It would be disastrous to shorten it.'⁶¹

"Thus it has been said, 'The wind blows and the river suffers. The sun shines and the river suffers.' But though wind and sun be both brought into relation with the river, it does not really suffer therefrom. Fed from its source, it still continues to flow on.⁶²

"Thus it has been said, 'The wind blows and the river suffers. The sun shines and the river suffers.' But although both wind and sun affect the river, it does not really suffer from them. Fed by its source, it continues to flow.⁶²

"The relation between water and earth is determinate. The relation between a man and his shadow is determinate. The relation between thing and thing is determinate.

"The relationship between water and earth is fixed. The relationship between a man and his shadow is fixed. The relationship between one thing and another is fixed.

"The relation between eye and vision is baneful.⁶³

"The relationship between the eye and vision is harmful.⁶³

The relation between ear and hearing is baneful. The relation between mind and object is baneful. The relation between all kinds of capacity and man's inner self is baneful. If such banefulness be not corrected, disasters will spring up on all sides. Retrogression is hard to achieve, and success long in coming. Yet alas! men regard such capacities as valuable possessions.

The relationship between the ear and hearing is harmful. So is the relationship between the mind and its objects. The relationship between all kinds of abilities and a person's inner self is harmful. If this harm is not corrected, disasters will arise on all sides. It is hard to turn back, and success takes a long time. Yet sadly, people regard these abilities as valuable possessions.

"The destruction of States and the ceaseless slaughter of human beings result from an inability to examine into this.

"The destruction of states and the endless slaughter of people result from an inability to examine this.

"The foot treads the ground in walking; nevertheless it is the ground not trodden on which makes up the good walk. A man's knowledge is limited; but it is upon what he does not know that he depends to extend his knowledge to the apprehension of God.

"The foot touches the ground when walking. Yet the ground it does not touch makes a good walk possible. A person's knowledge is limited. But a person depends on what they do not know to extend their knowledge to an understanding of God.

"Knowledge of the great One, of the great Negative, of the great Nomenclature, of the great Uniformity, of the great Space, of the great Truth, of the great Law,—this is perfection.

"Perfection is knowing the great One, the great Negative, the great Nomenclature, the great Uniformity, the great Space, the great Truth, and the great Law."

"The great One is omnipresent. The great Negative is omnipotent. The great Nomenclature is all-inclusive. The great Uniformity is all-assimilative. The great Space is all-receptive. The great Truth is all-exacting. The great Law is all-binding.

"The great One is everywhere. The great Negative is all-powerful. The great Nomenclature includes everything. The great Uniformity makes everything alike. The great Space receives everything. The great Truth demands everything. The great Law binds everything.

"The ultimate end is God. He is manifested in the laws of nature. He is the hidden spring. At the beginning, he was.⁶⁴

"God is the ultimate end. He is revealed in the laws of nature. He is the hidden source. He existed from the beginning.⁶⁴

This, however, is inexplicable. It is unknowable. But from the unknowable we reach the known.

This, however, cannot be explained. It cannot be known. But from the unknowable, we reach what is known.

"Investigation must not be limited, nor must it be unlimited.⁶⁵

"Investigation must not be limited, but it must not be unlimited either.⁶⁵

In this vague undefinedness there is an actuality. Time does not change it. It cannot suffer diminution. May we not then call it our great Guide?

Within this vague, undefined state, there is something real. Time does not change it. It cannot be diminished. Could we not call it our great Guide?

"Why not bring our doubting hearts to investigation thereof? And then, using certainty to dispel doubt, revert to a state without doubt, in which doubt is doubly dead?"⁶⁶

"Why not bring our doubting hearts to the investigation? Then, why not use certainty to dispel doubt and return to a state without doubt, where doubt is doubly dead?"⁶⁶