Unforeseen Events

Contingencies are uncertain. Hence the decapitation of Lung Fêng, the disembowelment of Pi Kan, the enthusiasm of Chi Tzŭ, the death of Wu Lai, the flights of Chieh and Chou.¹

Events are unpredictable. That is why Lung Fêng was beheaded, Pi Kan was disemboweled, Chi Tzŭ fell into a frenzy, Wu Lai died, and Chieh and Chou fled.¹

No sovereign but would have loyal ministers; yet loyalty does not necessarily inspire confidence. Hence Wu Yüan found a grave in the river;² and Ch'ang Hung perished in Shu, his blood, after being preserved three years, turning into green jade.

Every ruler wants loyal ministers, but loyalty does not necessarily inspire trust. That is why Wu Yüan was buried in the river.² Ch'ang Hung died in Shu, and his blood was preserved. After three years, it turned into green jade.

No parent but would have filial sons; yet filial piety does not necessarily inspire love. Hence Hsiao Chi sorrowed, and Tsêng Shên grieved.³

Every parent wants filial sons, yet filial piety does not necessarily inspire love. That is why Hsiao Chi was sorrowful and Tsêng Shên grieved.³

Wood rubbed with wood produces fire. Metal exposed to fire will liquefy. If the Positive and Negative principles operate inharmoniously, heaven and earth are greatly disturbed. Thunder crashes, and with rain comes lightning, scorching up the tall locust-trees. One fears lest sky and land should collapse and leave no escape. Unable to lie perdu, the heart feels as though suspended between heaven and earth.

Rubbing wood against wood produces fire. Metal exposed to fire melts. If the Positive and Negative principles are out of harmony, heaven and earth are greatly disturbed. Thunder crashes, and lightning comes with the rain, scorching the tall locust trees. One fears that sky and land might collapse, leaving no escape. Unable to lie hidden, the heart feels as though it is suspended between heaven and earth.

So in the struggle between peace and unrest, the friction between good and evil, much fire is evolved which consumes the inner harmony of man. But the mind is unable to resist fire. It is destroyed, and with it Tao comes to an end.

So the struggle between peace and unrest and the conflict between good and evil create much fire. This fire consumes a person's inner harmony. But the mind cannot resist the fire. The mind is destroyed, and with it Tao comes to an end.

Chuang Tzŭ's family being poor, he went to borrow some corn from the prince of Chien-ho.

Chuang Tzŭ's family was poor, so he went to borrow some grain from the prince of Chien-ho.

"Yes," said the prince. "I am just about collecting the revenue of my fief, and will then lend you three hundred ounces of silver. Will that do?"

"Yes," said the prince. "I am about to collect the revenue from my lands. Then I will lend you three hundred ounces of silver. Will that do?"

At this Chuang Tzŭ flushed with anger and said, "Yesterday, as I was coming along, I heard a voice calling me. I looked round, and in the cart-rut I saw a stickleback.

At this, Chuang Tzŭ flushed with anger and said, "Yesterday, as I was walking along, I heard a voice calling me. I looked around and saw a stickleback in a cart rut.

"'And what do you want, stickleback?' said I.

"'And what do you want, stickleback?' I said.

"'I am a denizen of the eastern ocean,' replied the stickleback. 'Pray, Sir, a pint of water to save my life.'

"'I live in the eastern ocean,' replied the stickleback. 'Please, sir, give me a pint of water to save my life.'

"'Yes,' said I. 'I am just going south to visit the princes of Wu and Yüeh. I will bring you some from the west river. Will that do?'

"'Yes,' I said. 'I am on my way south to visit the princes of Wu and Yüeh. I will bring you some from the west river. Will that do?'"

"At this the stickleback flushed with anger and said, 'I am out of my element. I have nowhere to go. A pint of water would save me. But to talk to me like this,—you might as well put me in a dried-fish shop at once.'"⁴

"At this, the stickleback turned red with anger and said, 'I am out of my element. I have nowhere to go. A pint of water would save me. But if you talk to me like that, you might as well put me in a dried-fish shop right now.'"⁴

Jên Kung Tzŭ⁵ got a huge hook on a big line, which he baited with fifty oxen. He squatted down at Kuei-chi, and cast into the eastern ocean. Every day he fished, but for a whole year he caught nothing. Then came a great fish which swallowed the bait, and dragging the huge hook dived down below. This way and that way it plunged about, erecting the dorsal fin. The white waves rolled mountain high. The great deep was shaken up. The noise was like that of so many devils, terrifying people for many miles around.

Jên Kung Tzŭ⁵ put a huge hook on a big fishing line and baited it with fifty oxen. He squatted at Kuei-chi and cast the line into the eastern ocean. He fished every day, but caught nothing for a whole year. Then a great fish swallowed the bait and dove down, dragging the huge hook with it. The fish plunged this way and that, raising its dorsal fin. White waves rose as high as mountains. The ocean depths were churned up. The noise was like that of many devils, terrifying people for many miles around.

But when Jên Kung Tzŭ had secured his fish, he cut it up and salted it. And from Chih-ho eastwards, and from Ts'ang-wu northwards, there was none but ate his fill of that fish. Even among succeeding generations, gobemouches of the day recounted the marvellous tale.

But when Jên Kung Tzŭ caught his fish, he cut it up and salted it. Everyone from Chih-ho eastward and from Ts'ang-wu northward ate their fill of the fish. Even in later generations, gullible people of the day retold the marvelous tale.

To take a rod and line, and go to a pool, and catch small fry is a very different thing from catching big fish. And by means of a little show of ability to secure some small billet is a very different thing from really pushing one's way to the front. So that those who do not imitate the example of Jên Kung Tzŭ will be very far from becoming leaders in their generation.⁶

Taking a rod and line to a pool to catch small fish is very different from catching big fish. Likewise, showing a little ability to get a minor job is very different from truly rising to the top. So those who do not follow Jên Kung Tzŭ's example will be far from becoming leaders of their generation.⁶

When some Confucianists were opening a grave in accordance with their Canons of Poetry and Rites, the master shouted out, "Day is breaking. How are you getting on with the work?"

Some Confucianists were opening a grave according to their Canons of Poetry and Rites. Their master shouted, "Day is breaking. How is the work going?"

"Not got off the burial-clothes yet," answered an apprentice. "There is a pearl in the mouth."

"Haven't taken off the burial clothes yet," said an apprentice. "There is a pearl in the mouth."

Now the Canon of Poetry says—

Now the Canon of Poetry says:

So seizing the corpse's brow with one hand, and forcing down its chin with the other, these Confucianists proceed to tap its cheeks with a metal hammer, in order to make the jaws open gently and not injure the pearl!⁷

So these Confucianists grip the corpse's forehead with one hand and push down its chin with the other. Then they tap its cheeks with a metal hammer to open its jaws gently without damaging the pearl!⁷

A disciple of Lao Lai Tzŭ⁸ while out gathering fuel, chanced to meet Confucius. On his return, he said, "There is a man over there with a long body and short legs, round shoulders and drooping ears. He looks as though he were sorrowing over mankind. I know not who he can be."

A disciple of Lao Lai Tzŭ⁸ happened to meet Confucius while gathering firewood. When he returned, he said, "There is a man over there with a long body, short legs, round shoulders, and drooping ears. He looks as though he were grieving for mankind. I do not know who he is."

"It is Confucius!" cried Lao Lai Tzŭ. "Bid him come hither."

"It's Confucius!" cried Lao Lai Tzŭ. "Ask him to come here."

When Confucius arrived, Lao Lai Tzŭ addressed him as follows:—

When Confucius arrived, Lao Lai Tzŭ said to him:

"Ch'iu! Get rid of your dogmatism and your specious knowledge, and you will be really a superior man."

"Ch'iu! Give up your rigid beliefs and false knowledge, and you will truly be a superior man."

Confucius bowed and was about to retire, when suddenly his countenance changed and he enquired, "Shall I then be able to enter upon Tao?"

Confucius bowed and was about to leave when his expression suddenly changed. He asked, "Will I then be able to enter the Tao?"

"The wounds of one generation being too much," answered Lao Lai Tzŭ, "you would take to yourself the sorrows of all time. Are you not weary? Is your strength equal to the task?

"The wounds of one generation are already too much," answered Lao Lai Tzŭ, "yet you would take on the sorrows of all time. Aren't you weary? Are you strong enough for the task?

"To employ goodness as a passport to influence through the gratification of others, is an everlasting shame. Yet this is the common way of all, to lure people by fame, to bind them by ties of gratification.

"Using goodness to gain influence by pleasing others is a lasting shame. Yet everyone commonly does this. They lure people with fame and bind them by pleasing them."

"Better than extolling Yao and cursing Chieh is oblivion of both, keeping one's praises to oneself. These things react injuriously on self; the agitation of movement results in deflection.

"Rather than praising Yao and condemning Chieh, it is better to forget them both and keep your praise to yourself. Such things harm you. The disturbance of movement leads you astray."

"The true Sage is a passive agent. If he succeeds, he simply feels that he was provided by no effort of his own with the energy necessary to success."

"The true sage acts without striving. If he succeeds, he simply feels that he was given the energy to succeed without any effort of his own."

Prince Yüan of Sung dreamed one night that a man with dishevelled hair peeped through a side door and said, "I have come from the waters of Tsai-lu. I am a marine messenger attached to the staff of the River God. A fisherman, named Yü Ch'ieh, has caught me."

One night, Prince Yüan of Sung dreamed that a man with messy hair peeked through a side door. The man said, "I have come from the waters of Tsai-lu. I am a messenger from the waters, serving the River God. A fisherman named Yü Ch'ieh has caught me."

When the prince awaked, he referred his dream to the soothsayers, who said, "This is a divine tortoise."

When the prince woke up, he told the soothsayers about his dream. They said, "This is a divine tortoise."

"Is there any fisherman," asked the prince, "whose name is Yü Ch'ieh?"

"Is there a fisherman named Yü Ch'ieh?" the prince asked.

Being told there was, the prince gave orders for his appearance at court; and the next day Yü Ch'ieh had an audience.

When the prince was told there was, he ordered Yü Ch'ieh to appear at court. The next day, Yü Ch'ieh had an audience with the prince.

"Fisherman," said the prince, "what have you caught?"

"Fisherman," said the prince, "what have you caught?"

"I have netted a white tortoise," replied the fisherman, "five feet in semi-circumference."

"I caught a white tortoise in my net," the fisherman replied. "It measures five feet halfway around."

"Bring your tortoise," said the prince. But when it came, the prince could not make up his mind whether to kill it or keep it alive. Thus in doubt, he had recourse to divination, and received the following response:—

"Bring your tortoise," said the prince. But when the tortoise arrived, the prince could not decide whether to kill it or keep it alive. Unsure, he turned to divination and received this answer:

Slay the tortoise for purposes of divination and good fortune will result.

Kill the tortoise for divination, and good fortune will follow.

So the tortoise was despatched. After which, out of seventy-two omens taken, not a single one proved false.

So the tortoise was killed. Afterward, seventy-two omens were taken, and not one proved false.

"A divine tortoise," said Confucius, "can appear to prince Yüan in a dream, yet it cannot escape the net of Yü Ch'ieh. Its wisdom can yield seventy-two faultless omens, yet it cannot escape the misery of being cut to pieces. Truly wisdom has its limits; spirituality, that which it cannot reach.

"A divine tortoise," said Confucius, "can appear to prince Yüan in a dream, yet it cannot escape Yü Ch'ieh's net. Its wisdom can produce seventy-two flawless omens, yet it cannot escape the misery of being cut to pieces. Wisdom truly has its limits. Spiritual power, too, has things it cannot reach.

"In spite of the highest wisdom, there are countless snares to be avoided; If a fish has not to fear nets, there are always pelicans. Get rid of small wisdom, and great wisdom will shine upon you. Put away goodness and you will be naturally good. A child does not learn to speak because taught by professors of the art, but because it lives among people who can themselves speak."

"Even with the greatest wisdom, there are countless traps to avoid. If a fish has no nets to fear, there are always pelicans. Let go of small wisdom, and great wisdom will shine on you. Put aside goodness, and you will naturally be good. A child does not learn to speak because experts teach it how. A child learns because it lives among people who can speak."

Hui Tzŭ said to Chuang Tzŭ, "Your theme, Sir, is the useless."

Hui Tzŭ said to Chuang Tzŭ, "Sir, you talk about what is useless."

"You must understand the useless," replied Chuang Tzŭ, "before you can discuss the useful.

"You must understand what is useless," replied Chuang Tzŭ, "before you can discuss what is useful.

"For instance, the earth is of huge proportions, yet man uses of it only as much as is covered by the sole of his foot. By and by, he turns up his toes and goes beneath it to the Yellow Spring. Has he any further use for it?"

"For example, the earth is vast, yet a person uses only as much of it as the sole of their foot covers. Eventually, they die and go beneath the earth to the Yellow Spring. Do they have any further use for the earth?"

"He has none," replied Hui Tzŭ.

"He has none," said Hui Tzŭ.

"And in like manner," replied Chuang Tzŭ, "may be demonstrated the use of the useless.

"And in the same way," replied Chuang Tzŭ, "one can show the use of the useless.

"Could a man transcend the limits of the human," said Chuang Tzŭ, "would he not do so? Unable to do so, how should he succeed?

"If a man could go beyond human limits," said Chuang Tzŭ, "wouldn't he do so? If he cannot, how could he succeed?"

"The determination to retire, to renounce the world,—such alas! is not the fruit of perfect wisdom or immaculate virtue. From cataclysms ahead, these do not turn back; nor do they heed the approach of devouring flame. Although there are class distinctions of high and low, these are but for a time, and under the changed conditions of a new sphere are unknown.⁹

"Alas, the decision to withdraw and renounce the world is not the result of perfect wisdom or flawless virtue. These do not turn back from disasters ahead, nor do they heed an approaching, consuming fire. Although there are high and low social ranks, these last only for a time. Under the changed conditions of a new realm, such distinctions are unknown.⁹"

"Wherefore it has been said, 'The perfect man leaves no trace behind.'

"That is why it has been said, 'The perfect man leaves no trace behind.'

"For instance, to glorify the past and to condemn the present has always been the way of the scholar.¹⁰

"For instance, scholars have always praised the past and condemned the present.¹⁰

Yet if Hsi Wei Shih and individuals of that class¹¹ were caused to re-appear in the present day, which of them but would accommodate himself to the age?

Yet if Hsi Wei Shih and others like him¹¹ appeared today, wouldn't every one of them adapt to the times?

"Only the perfect man can transcend the limits of the human and yet not withdraw from the world, live in accord with mankind and yet suffer no injury himself. Of the world's teachings he learns nothing. He has that within which makes him independent of others.

"Only the perfect man can go beyond human limits without withdrawing from the world. He can live among people without suffering harm himself. He learns nothing from the world's teachings. He has something within him that makes him independent of others.

"If the eye is unobstructed, the result is sight. If the ear is unobstructed the result is hearing. If the nose is unobstructed, the result is sense of smell. If the mouth is unobstructed, the result is sense of taste. If the mind is unobstructed, the result is wisdom. If wisdom is unobstructed, the result is Tê.

"If the eye is unobstructed, it can see. If the ear is unobstructed, it can hear. If the nose is unobstructed, it can smell. If the mouth is unobstructed, it can taste. If the mind is unobstructed, it has wisdom. If wisdom is unobstructed, the result is Tê.

"Tao may not be obstructed. To obstruct is to strangle. This affects the base, and all evils spring into life.

"Tao must not be blocked. To block it is to strangle it. This affects the foundation, and all evils spring to life.

"All sentient beings depend upon breath. If this does not reach them in sufficient quantity, it is not the fault of God. God supplies it day and night without cease, but man stops the passage.

"All living beings depend on breath. If they do not get enough breath, it is not God's fault. God supplies breath day and night without stopping, but people block its passage.

"Man has for himself a spacious domain. His mind may roam to heaven. If there is no room in the house, the wife and her mother-in-law run against one another. If the mind cannot roam to heaven, the faculties will be in a state of antagonism. Those who would benefit mankind from deep forests or lofty mountains are simply unequal to the strain upon their higher natures.¹²

"Each person has a vast realm of their own. The mind may roam to heaven. If there is no room in the house, a wife and her mother-in-law bump into each other. If the mind cannot roam to heaven, its faculties will be at odds. Those who would help humanity from deep forests or high mountains simply cannot bear the strain on their higher natures.¹²

"Ill-regulated virtue ends in reputation. Ill-regulated reputation ends in notoriety. Scheming leads to confusion. Knowledge begets contentions. Obstinacy produces stupidity. Organised government is for the general good of all.

"Poorly governed virtue leads to reputation. Poorly governed reputation leads to notoriety. Scheming leads to confusion. Knowledge breeds arguments. Stubbornness leads to stupidity. Organized government exists for the good of all.

"Spring rains come in due season, and plants and shrubs burst up from the earth. Weeding and tending do not begin until such plants and shrubs have reached more than half their growth, and without being conscious of the fact.

"Spring rains come on time, and plants and shrubs burst from the earth. Weeding and tending do not begin until the plants and shrubs are more than halfway grown, and without conscious awareness of the fact.

"Repose gives health to the sick. Rubbing the eyelids removes the wrinkles of old age. Quiet will dispel anxieties. These remedies however are the resource only of those who need them. Others who are free from such ills pay no attention thereto.

"Rest restores health to the sick. Rubbing the eyelids removes the wrinkles of old age. Quiet dispels anxiety. But only those who need these remedies turn to them. People who are free from such troubles pay no attention to them.

"That which the true Sage marvels at in the empire, claims not the attention of the Divine man. That which the truly virtuous man marvels at in his own sphere, claims not the attention of the true Sage. That which the superior man marvels at in his State, claims not the attention of the truly virtuous man. How the mean man adapts himself to his age, claims not the attention of the superior man.

"What the true Sage marvels at in the empire does not interest the Divine man. What the truly virtuous man marvels at in his own sphere does not interest the true Sage. What the superior man marvels at in his State does not interest the truly virtuous man. How the petty man adapts to his times does not interest the superior man.

"The keeper of the Yen gate,¹³ having maltreated himself severely in consequence of the death of his parents, received a high official post.¹⁴

"The keeper of the Yen gate¹³ severely mistreated himself after his parents died. He was given a high official post.¹⁴

His relatives thereupon maltreated themselves, and some half of them died.¹⁵

His relatives then mistreated themselves, and about half of them died.¹⁵

"Yao offered the empire to Hsü Yu, but Hsü Yu fled. T'ang offered it to Wu Kuang, but Wu Kuang declined with anger.¹⁶

"Yao offered the empire to Hsü Yu, but Hsü Yu fled. T'ang offered the empire to Wu Kuang, but Wu Kuang angrily refused.¹⁶

"When Chi T'o heard of Hsü Yu's flight, he took all his disciples with him and jumped into the river K'uan;¹⁷ upon which the various feudal princes mourned for three years,¹⁸ and Shên T'u Ti had the river filled up.¹⁹

"When Chi T'o heard that Hsü Yu had fled, he took all his disciples and jumped into the river K'uan.¹⁷ Afterward, the various feudal princes mourned for three years,¹⁸ and Shên T'u Ti had the river filled in.¹⁹

"The raison d'être of a fish-trap is the fish. When the fish is caught, the trap may be ignored. The raison d'être of a rabbit-snare is the rabbit. When the rabbit is caught the snare may be ignored. The raison d'être of language is an idea to be expressed. When the idea is expressed, the language may be ignored. But where shall I find a man to ignore language, with whom I may be able to converse?"

"The purpose of a fish trap is to catch fish. Once the fish is caught, the trap may be ignored. The purpose of a rabbit snare is to catch rabbits. Once the rabbit is caught, the snare may be ignored. The purpose of language is to express an idea. Once the idea is expressed, the words may be ignored. But where can I find someone who can ignore words, so I can talk with him?"