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1
Yen Hui went to see Kung-nî, and asked leave to take his
departure. 'Where are you going to?' asked the Master. 'I will
go to Wei' was the reply. 'And with what object?' 'I have heard
that the ruler of Wei is in the vigour of his years, and
consults none but himself as to his course. He deals with his
state as if it were a light matter, and has no perception of his
errors. He thinks lightly of his people's dying; the dead are
lying all over the country as if no smaller space could contain
them; on the plains and about the marshes, they are as thick as
heaps of fuel. The people know not where to turn to. I have
heard you, Master, say, "Leave the state that is well governed;
go to the state where disorder prevails." At the door of a
physician there are many who are ill. I wish through what I have
heard (from you) to think out some methods (of dealing with Wei),
if peradventure the evils of the state may be cured.'
Kung-nî said, 'Alas! The risk is that you will go only to suffer
in the punishment (of yourself)! The right method (in such a
case) will not admit of any admixture. With such admixture, the
one method will become many methods. Their multiplication will
embarrass you. That embarrassment will make you anxious. However
anxious you may be, you will not save (yourself). The perfect
men of old first had (what they wanted to do) in themselves, and
afterwards they found (the response to it) in others. If what
they wanted in themselves was not fixed, what leisure had they
to go and interfere with the proceedings of any tyrannous man?
'Moreover, do you know how virtue is liable to be dissipated,
and how wisdom proceeds to display itself? Virtue is dissipated
in (the pursuit of) the name for it, and wisdom seeks to display
itself in the striving with others. In the pursuit of the name
men overthrow one another; wisdom becomes a weapon of
contention. Both these things are instruments of evil, and
should not be allowed to have free course in one's conduct.
Supposing one's virtue to be great and his sincerity firm, if he
do not comprehend the spirit of those (whom he wishes to
influence); and supposing he is free from the disposition to
strive for reputation, if he do not comprehend their,
minds;-when in such a case he forcibly insists on benevolence
and righteousness, setting them forth in the strongest and most
direct language, before the tyrant, then he, hating (his
reprover's) possession of those excellences, will put him down
as doing him injury. He who injures others is sure to be injured
by them in return. You indeed will hardly escape being injured
by the man (to whom you go)
'Further, if perchance he takes pleasure in men of worth and
hates those of an opposite character, what is the use of your
seeking to make yourself out to be different (from such men
about him)? Before you have begun to announce (your views), he,
as king and ruler, will take advantage of you, and immediately
contend with you for victory. Your eyes will be dazed and full
of perplexity; you will try to look pleased with him; you will
frame your words with care; your demeanour will be conformed to
his; you will confirm him in his views. In this way you will be
adding fire to fire, and water to water, increasing, as we may
express it, the evils (which you deplore). To these signs of
deferring to him at the first there will be no end. You will be
in danger, seeing he does not believe you, of making your words
more strong, and you are sure to die at the hands of such a
tyrant.
'And formerly Kieh killed Kwan Lung-fäng, and Kâu killed the
prince Pî-kan. Both of these cultivated their persons, bending
down in sympathy with the lower people to comfort them suffering
(as they did) from their oppressors, and on their account
opposing their superiors. On this account, because they so
ordered their conduct, their rulers compassed their
destruction:--such regard had they for their own fame. (Again),
Yâo anciently attacked (the states of) Zhung-kih and Hsü-âo, and
Yü attacked the ruler of Hû. Those states were left empty, and
with no one to continue their population, the people being
exterminated. They had engaged in war without ceasing; their
craving for whatever they could get was insatiable. And this
(ruler of Wei) is, like them, one who craves after fame and
greater substance;--have you not heard it? Those sages were not
able to overcome the thirst for fame and substance;--how much
less will you be able to do so! Nevertheless you must have some
ground (for the course which you wish to take); pray try and
tell it to me.'
Yen Hui said, 'May I go, doing so in uprightness and humility,
using also every endeavour to be uniform (in my plans of
operation)?' 'No, indeed!' was the reply. 'How can you do so?
This man makes a display of being filled to overflowing (with
virtue), and has great self-conceit. His feelings are not to be
determined from his countenance. Ordinary men do not (venture
to) oppose him, and he proceeds from the way in which he affects
them to seek still more the satisfaction of his own mind. He may
be described as unaffected by the (small lessons of) virtue
brought to bear on him from day to day; and how much less will
he be so by your great lessons? He will be obstinate, and refuse
to be converted. He may outwardly agree with you, but inwardly
there will be no self-condemnation;-how can you (go to him in
this way and be successful)?'
(Yen Hui) rejoined, 'Well then; while inwardly maintaining my
straightforward intention, I will outwardly seem to bend to him.
I will deliver (my lessons), and substantiate them by appealing
to antiquity. Inwardly maintaining my straightforward intention,
I shall be a co-worker with Heaven. When I thus speak of being a
co-worker with Heaven, it is because I know that (the sovereign,
whom we style) the son of Heaven, and myself, are equally
regarded by Heaven as Its sons. And should I then, as if my
words were only my own, be seeking to find whether men approved
of them, or disapproved of them? In this way men will pronounce
me a (sincere and simple) boy. This is what is called being a
co-worker with Heaven.
'Outwardly bending (to the ruler), I shall be a co-worker with
other men. To carry (the memorandum tablet to court), to kneel,
and to bend the body reverentially:-these are the observances of
ministers. They all employ them, and should I presume not to do
so? Doing what other men do, they would have no occasion to
blame me. This is what is called being a fellow-worker with
other men.
'Fully declaring my sentiments and substantiating them by
appealing to antiquity, I shall be a co-worker with the
ancients. Although the words in which I convey my lessons may
really be condemnatory (of the ruler), they will be those of
antiquity, and not my own. In this way, though straightforward,
I shall be free from blame. This is what is called being a
co-worker with antiquity. May I go to Wei in this way, and be
successful?' 'No indeed!' said Kung-nî. 'How can you do so? You
have too many plans of proceeding, and have not spied out (the
ruler's character). Though you firmly adhere to your plans, you
may be held free from transgression, but this will be all the
result. How can you (in this way) produce the transformation
(which you desire)? All this only shows (in you) the mind of a
teacher!'
2
Yen Hui said, 'I can go no farther; I venture to ask the method
from you.' Kung-nî replied, 'It is fasting, (as) I will tell
you. (But) when you have the method, will you find it easy to
practise it? He who thinks it easy will be disapproved of by the
bright Heaven.' Hui said, 'My family is poor. For months
together we have no spirituous drink, nor do we taste the
proscribed food or any strong-smelling vegetables;--can this be
regarded as fasting?' The reply was, 'It is the fasting
appropriate to sacrificing, but it is not the fasting of the
mind.' 'I venture to ask what that fasting of the mind is,' said
Hui, and Kung-nî answered, 'Maintain a perfect unity in every
movement of your will. You will not wait for the hearing of your
ears about it, but for the hearing of your mind. You will not
wait even for the hearing of your mind, but for the hearing of
the spirit. Let the hearing (of the ears) rest with the ears.
Let the mind rest in the verification (of the rightness of what
is in the will). But the spirit is free from all pre-occupation
and so waits for (the appearance of) things. Where the (proper)
course is, there is freedom from all pre-occupation;--such
freedom is the fasting of the mind.' Hui said, 'Before it was
possible for me to employ (this method), there I was, the Hui
that I am; now, that I can employ it, the Hui that I was has
passed away. Can I be said to have obtained this freedom from
pre-occupation?' The Master replied, 'Entirely. I tell you that
you can enter and be at ease in the enclosure (where he is), and
not come into collision with the reputation (which belongs to
him). If he listen to your counsels, let him hear your notes; if
he will not listen, be silent. Open no (other) door; employ no
other medicine; dwell with him (as with a. friend) in the same
apartment, and as if you had no other option, and you will not
be far from success in your object. Not to move a step is
easy;--to walk without treading on the ground is difficult. In
acting after the manner of men, it is easy to fall into
hypocrisy; in acting after the manner of Heaven, it is difficult
to play the hypocrite. I have heard of flying with wings; I have
not heard of flying without them. I have heard of the knowledge
of the wise; I have not heard of the knowledge of the unwise.
Look at that aperture (left in the wall);--the empty apartment
is filled with light through it. Felicitous influences rest (in
the mind thus emblemed), as in their proper resting place. Even
when they do not so rest, we have what is called (the body)
seated and (the mind) galloping abroad. The information that
comes through the ears and eyes is comprehended internally, and
the knowledge of the mind becomes something external:--(when
this is the case), the spiritual intelligences will come, and
take up their dwelling with us, and how much more will other men
do so! All things thus undergo a transforming influence. This
was the hinge on which Yü and Shun moved; it was this which
Fû-hsî and Kî-khü practised all their lives: how much more
should other men follow the same rule!'
3
Dze-kâo, duke of Sheh, being about to proceed on a mission to
Khî, asked Kung-nî, saying, 'The king is sending me, Kû-liang,
on a mission which is very important. Khî will probably treat me
as his commissioner with great respect, but it will not be in a
hurry (to attend to the business). Even an ordinary man cannot
be readily moved (to action), and how much less the prince of a
state! I am very full of apprehension. You, Sir, once said to me
that of all things, great or small, there were few which, if not
conducted in the proper way, could be brought to a happy
conclusion; that, if the thing were not successful, there was
sure to be the evil of being dealt with after the manner of men;
that, if it were successful, there was sure to be the evil of
constant anxiety; and that, whether it succeeded or not, it was
only the virtuous man who could secure its not being followed by
evil. In my diet I take what is coarse, and do not seek
delicacies,--a man whose cookery does not require him to be
using cooling, drinks. This morning I received my charge, and in
the evening I am drinking iced water;--am I not feeling the
internal heat (and discomfort)? Such is my state before I have
actually engaged in the affair;--I am already suffering from
conflicting anxieties. And if the thing do not succeed, (the
king) is sure to deal with me after the manner of men. The evil
is twofold; as a minister, I am not able to bear the burden (of
the mission). Can you, Sir, tell me something (to help me in the
case)?'
Kung-nî replied, 'In all things under heaven there are two great
cautionary considerations:--the one is the requirement implanted
(in the nature); the other is the conviction of what is right.
The love of a son for his parents is the implanted requirement,
and can never be separated from his heart; the service of his
ruler by a minister is what is right, and from its obligation
there is no escaping anywhere between heaven and earth. These
are what are called the great cautionary considerations.
Therefore a son finds his rest in serving his parents without
reference to or choice of place; and this is the height of
filial duty. In the same way a subject finds his rest in serving
his ruler, without reference to or choice of the business; and
this is the fullest discharge of loyalty. When men are simply
obeying (the dictates of) their hearts, the considerations of
grief and joy are not readily set before them. They know that
there is no alternative to their acting as they do, and rest in
it as what is appointed; and this is the highest achievement of
virtue. He who is in the position of a minister or of a son has
indeed to do what he cannot but do. Occupied with the details of
the business (in hand), and forgetful of his own person, what
leisure has he to think of his pleasure in living or his dislike
of death? You, my master, may well proceed on your mission.
'But let me repeat to you what I have heard:--In all intercourse
(between states), if they are near to each other, there should
be mutual friendliness, verified by deeds; if they are far
apart, there must be sincere adherence to truth in their
messages. Those messages will be transmitted by internuncios.
But to convey messages which express the complacence or the
dissatisfaction of the two parties is the most difficult thing
in the world. If they be those of mutual complacence, there is
sure to be an overflow of expressions of satisfaction; if of
mutual dissatisfaction, an overflow of expressions of dislike.
But all extravagance leads to reckless language, and such
language fails to command belief. When this distrust arises, woe
to the internuncio! Hence the Rules for Speech I say, "Transmit
the message exactly as it stands; do not transmit it with any
overflow of language; so is (the internuncio) likely to keep
himself whole."
4
'Moreover, skilful wrestlers begin with open trials of strength,
but always end with masked attempts (to gain the victory); as
their excitement grows excessive, they display much wonderful
dexterity. Parties drinking according to the rules at first
observe good order, but always end with disorder; as their
excitement grows excessive, their fun becomes uproarious. In all
things it is so. People are at first sincere, but always end
with becoming rude; at the commencement things are treated as
trivial, but as the end draws near, they assume great
proportions. Words are (like) the waves acted on by the wind;
the real point of the matters (discussed by them) is lost. The
wind and waves are easily set in motion; the success of the
matter of which the real point is lost is easily put in peril.
Hence quarrels are occasioned by nothing so much as by artful
words and one-sided speeches. The breath comes angrily, as when
a beast, driven to death, wildly bellows forth its rage. On this
animosities arise on both sides. Hasty examination (of the case)
eagerly proceeds, and revengeful thoughts arise in their
minds;-they do not know how. Since they do not know how such
thoughts arise, who knows how they will end? Hence the Rules for
Speech say, "Let not an internuncius depart from his
instructions. Let him not urge on a settlement. If he go beyond
the regular rules, he will complicate matters. Departing from
his instructions and urging on a settlement imperils
negotiations. A good settlement is proved by its lasting long,
and a bad settlement cannot be altered;--ought he not to be
careful? "
'Further still, let your mind find its enjoyment in the
circumstances of your position; nourish the central course which
you pursue, by a reference to your unavoidable obligations. This
is the highest object for you to pursue; what else can you do to
fulfil the charge (of your father and ruler). The best thing you
can do is to be prepared to sacrifice your life; and this is the
most difficult thing to do.'
5
Yen Ho, being about to undertake the office of Teacher of the
eldest son of duke Ling of Wei, consulted Kü Po-yü. 'Here,' said
he, 'is this (young) man, whose natural disposition is as bad as
it could be. If I allow him to proceed in a bad way, it will be
at the peril of our state; if I insist on his proceeding in a
right way, it will be at the peril of my own person. His wisdom
is just sufficient to know the errors of other men, but he does
not know how he errs himself What am I to do in such a case?' Kü
Po-yü replied, 'Good indeed is your question! Be on your guard;
be careful; see that you keep yourself correct! Your best plan
will be, with your person to seek association with him, and with
your mind to try to be in harmony with him; and yet there are
dangers connected with both of these things. While seeking to
keep near to him, do not enter into his pursuits; while
cultivating a harmony of mind with him, do not show how superior
you are to him. If in your personal association you enter into
his pursuits, you will fall with him and be ruined, you will
tumbledown with a crash. If in maintaining a harmony with his
mind, you show how different you are from him, he will think you
do so for the reputation and the name, and regard you as a
creature of evil omen. If you find him to be a mere boy, be you
with him as another boy; if you find him one of those who will
not have their ground marked out in the ordinary way, do you
humour him in this characteristic; if you find him to be free
from lofty airs, show yourself to be the same;(ever) leading him
on so as to keep him free from faults.
'Do you not know (the fate of) the praying mantis? It angrily
stretches out its arms, to arrest the progress of the carriage,
unconscious of its inability for such a task, but showing how
much it thinks of its own powers. Be on your guard; be careful.
If you cherish a boastful confidence in your own excellence, and
place yourself in collision with him, you are likely to incur
the fate (of the mantis).
'Do you not know how those who keep tigers proceed? They do not
dare to supply them with living creatures, because of the rage
which their killing of them will excite. They do not (even) dare
to give them their food whole, because of the rage which their
rending of it will excite. They watch till their hunger is
appeased, (dealing with them) from their knowledge of their
natural ferocity. Tigers are different from men, but they fawn
on those who feed them, and do so in accordance with their
nature. When any of these are killed by them, it is because they
have gone against that nature.
'Those again who are fond of horses preserve their dung in
baskets, and their urine in jars. If musquitoes and gadflies
light on them, and the grooms brush them suddenly away, the
horses break their bits, injure (the ornaments on) their heads,
and smash those on their breasts. The more care that is taken of
them, the more does their fondness (for their attendants)
disappear. Ought not caution to be exercised (in the management
of them)?'
6
A (master) mechanic, called Shih, on his way to Khî, came to
Khü-yüan, where he saw an oak-tree, which was used as the altar
for the spirits of the land. It was so large that an ox standing
behind it could not be seen. It measured a hundred spans round,
and rose up eighty cubits on the hill before it threw out any
branches, after which there were ten or so, from each of which a
boat could be hollowed out. People came to see it in crowds as
in a market place, but the mechanic did not look round at it,
but held on his way without stopping. One of his workmen,
however, looked long and admiringly at it, and then ran on to
his master, and said to him, 'Since I followed you with my axe
and bill, I have never seen such a beautiful mass of timber as
this. Why would you, Sir, not look round at it, but went on
without stopping?' 'Have done,' said Mr. Shih, 'and do not speak
about it. It is quite useless. A boat made from its wood would
sink; a coffin or shell would quickly rot; an article of
furniture would soon go to pieces; a door would be covered with
the exuding sap; a pillar would be riddled by insects; the
material of it is good for nothing, and hence it is that it has
attained to so great an age.'
When Mr. Shih was returning, the altar-oak appeared to him in a
dream, and said, I What other tree will you compare with me?
Will you compare me to one of your ornamental trees? There are
hawthorns, pear-trees, orange-trees, pummelo-trees, gourds and
other low fruit-bearing plants. When their fruits are ripe, they
are knocked down from them, and thrown among the dirt. The large
branches are broken, and the smaller are torn away. So it is
that their productive ability makes their lives bitter to them;
they do not complete their natural term of existence, but come
to a premature end in the middle of their time, bringing on
themselves the destructive treatment which they ordinarily
receive. It is so with all things. I have sought to discover how
it was that I was so useless;--I had long done so, till (the
effort) nearly caused my death; and now I have learned it:--it
has been of the greatest use to me. Suppose that I had possessed
useful properties, should I have become of the great size that I
am? And moreover you and I are both things;--how should one
thing thus pass its judgment on another? how is it that you a
useless man know all this about me a useless tree?' When Mr.
Shih awoke, he kept thinking about his dream, but the workman
said, 'Being so taken with its uselessness, how is it that it
yet acts here as the altar for the spirits of the land?' 'Be
still,' was the master's reply, 'and do not say a word. It
simply happened to grow here; and thus those who do not know it
do not speak ill of it as an evil thing. If it were not used as
the altar, would it be in danger of being cut down? Moreover,
the reason of its being preserved is different from that of the
preservation of things generally; is not your explaining it from
the sentiment which you have expressed wide of the mark?'
7
Nan-po Dze-khî in rambling about the Heights of Shang, saw a
large and extraordinary tree. The teams of a thousand chariots
might be sheltered under it, and its shade would cover them all!
Dze-khî said, 'What a tree is this! It must contain an
extraordinary amount of timber! When he looked up, however, at
its smaller branches, they were so twisted and crooked that they
could not be made into rafters and beams; when he looked down to
its root, its stem was divided into so many rounded portions
that neither coffin nor shell could be made from them. He licked
one of its leaves, and his mouth felt torn and wounded. The
smell of it would make a man frantic, as if intoxicated, for
more than three whole days together. 'This, indeed,' said he,
'is a tree good for nothing, and it is thus that it has attained
to such a size. Ah! and spirit-like men acknowledge this
worthlessness (and its result).'
In Sung there is the district of King-shih, in which catalpae,
cypresses, and mulberry trees grow well. Those of them which are
a span or two or rather more in circumference are cut down by
persons who want to make posts to which to tie their monkeys;
those which are three or four spans round are cut down by
persons who want beams for their lofty and famous houses; and
those of seven or eight spans are cut down by noblemen and rich
merchants who want single planks for the sides of their coffins.
The trees in consequence do not complete their natural term of
life, and come to a premature end in the middle of their growth
under the axe and bill;--this is the evil that befalls them from
their supplying good timber.
In the same way the Kieh (book) specifies oxen that have white
foreheads, pigs that have turned-up snouts, and men that are
suffering from piles, and forbids their being sacrificed to the
Ho. The wizards know them by these peculiarities and consider
them to be inauspicious, but spirit-like men consider them on
this account to be very fortunate.
8
There was the deformed object Shû. His chin seemed to hide his
navel; his shoulders were higher than the crown of his head; the
knot of his hair pointed to the sky; his five viscera were all
compressed into the upper part of his body, and his two thigh
bones were like ribs. By sharpening needles and washing clothes
he was able to make a living. By sifting rice and cleaning it,
he was able to support ten individuals. When the government was
calling out soldiers, this poor Shû would bare his arms among
the others; when it had any great service to be undertaken,
because of his constant ailments, none of the work was assigned
to him; when it was giving out grain to the sick, he received
three kung, and ten bundles of firewood. If this poor man, so
deformed in body, was still able to support himself, and
complete his term of life, how much more may they do so, whose
deformity is that of their faculties!
9
When Confucius went to Khû, Khieh-yû, the madman of Khû, as he
was wandering about, passed by his door, and said, 'O Phoenix, O
Phoenix, how is your virtue degenerated! The future is not to be
waited for; the past is not to be sought again! When good order
prevails in the world, the sage tries to accomplish all his
service; when disorder prevails, he may preserve his life; at
the present time, it is enough if he simply escape being
punished. Happiness is lighter than a feather, but no one knows
how to support it; calamity is heavier than the earth, and yet
no one knows how to avoid it. Give over! give over approaching
men with the lessons of your virtue! You are in peril! you are
in peril, hurrying on where you have marked out the ground
against your advance! I avoid publicity, I avoid publicity, that
my path may not be injured. I pursue my course, now going
backwards, now crookedly, that my feet may not be hurt.
'The mountain by its trees weakens itself. The grease which
ministers to the fire fries itself The cinnamon tree can be
eaten, and therefore it is cut down. The varnish tree is useful,
and therefore incisions are made in it. All men know the
advantage of being useful, but no one knows the advantage of
being useless.' |
