Though rich and honourable, he did not injure his person by his mode of life: though poor and lowly, he did not permit the love of gain to entangle his person. As it is now, there are those who would look upon it as a great calamity to lose the titles and emoluments of their ancestors; but they regard it as a light matter to mar the bodies handed down through long ages. Is this not a silly view of life? Listen to what Lao Tzu says: (Chap. 13.)
"THE EMPIRE CAN BE ENTRUSTED TO HIM WHO HONOURS HIS BODY FOR THE SAKE OF HIS COUNTRY. THE EMPIRE CAN BE COMMITTED TO HIM WHO LOVES HIS BODY FOR THE SAKE OF HIS COUNTRY."
Moral strength is gained by conquest of the desires. Loss of two worlds. True vision.—Kung Tzû Mu of Chung Shan, talking to Chan Tzû, said, "What is your opinion of the man whose thought and will are always occupied in guarding his inner life or personal nature?" Shan Tzû replied. "He has the best view of life. Thinking thus of life, he condemns the sway of passion."
Kung Tzû Mu said, "Though knowledge of the law may exist, what if there is failure to subdue the desires?" To which Chan Tzû replied, "Failure in self-conquest means submission to desire. Would you not grieve at
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acquiescence to the passions? On the other hand, inability to win self-conquest and a forced submission to the passions implies a double loss. Persons who experience this double suffering belong to a short-lived race." Lao Tzû speaks thus: (Chap. 55, 32.)
"THE KNOWLEDGE OF THE HARMONY IS CALLED THE CONSTANT LAW OR RULE OF LIFE. THE KNOWLEDGE OF THE CONSTANT LAW GIVES TRUE INTELLIGENCE: THE WELL-BEING OF LIFE IS CALLED HAPPINESS. THE MIND, USING THE FORCES OF THE FLESH, IS CALLED ANIMAL STRENGTH. SO, BY USING THE LIGHT AND REVERTING TO THIS ENLIGHTENMENT, NO CALAMITY WILL THEN BE BEQUEATHED TO THE BODY."
"THE PERSON WHO IS UNDERGOING TRAINING IN VIRTUE POSSESSES THE REAL VIRTUE."
There is no bloom in any stereotyped law of life.—Duke Huan was reading in his study, when a wheelwright, who was trimming wheels outside, leaving his adze and awl, came near and asked the Duke what he was reading. The Duke replied "The books of the Sages." The wheelwright asked where these men were now, to which the Duke responded that they were all dead. The wheelwright
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said: "These books are but the dregs and lees of the Sages." The Duke Huan was angered and said, as the colour mounted his cheeks: "Do you, a workman, venture to criticise my reading! If you can justify yourself, well: otherwise you will be put to death." The wheelwright replied, "Of course I can justify myself. Permit your servant to explain himself from his own work of wheelwright. If the wedges are driven in too fast, they will not enter (but break): if driven in too slowly, they will not be firm: neither too slow nor too fast is an art whereby the hand and will wholly act in concert, and in this way perfect workmanship is got. Your servant cannot transmit this expertness to his son, nor can the son get it from him, and so he is still working at wheels, though close on 70 years of age. It is so with the words of the sages; the real bloom of them died with their authors, and there is nothing but the empty lees and husks remaining."
A wily old diplomat.—In ancient time Han Tzŭ, the city-engineer, being Prime Minister of Sung, spoke to the King, making the following suggestion: "The peace and unrest of a nation, the government and the anarchy of the people depend on the king's rewards and punishments. Rewarding with titles and the giving of largesse is what the people like. Let the King himself exercise this power. But the death penalty and punishment arouse the disgust of the people. Let your servant, therefore, discharge this function." The King of Sung replied, that it was a good suggestion, since he would get the praise and his minister bear the brunt of opprobrium, and he was sure that the Feudal Lords would not scorn him for this. Nevertheless, continued the King, when the people realized that the autocratic powers of death were in the hands of the minister, the officers would pay him respect and the
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people would fear him. In less than a year, Tzŭ Han overshadowed the king and usurped the power of government. Lao Tzŭ says: (Chap. 36.)
"THE FISH SHOULD NOT LEAVE HIS POOL.
THE SHARP TOOLS OF AUTHORITY SHOULD
NOT BE GIVEN INTO OTHER HANDS." |
Tradition is no law of life.—Wang Shou carried his books and went to see Hsü Feng at Chou. Hsü Feng observed that things should respond to change and circumstance. Customs and practices change, and what does for the present may be useless for a later time. Books come from words, words come from knowledge, and knowledge changes. A library becomes dead stock and so useless. The knowing man knows this. On hearing this, Wang Shou burnt his books very joyfully. Thus Lao Tzû says: (Chap. 5.)
"THOUGH IT IS POSSIBLE FOR WORDS TO EXPRESS THE THEME EXHAUSTIVELY, YET IT IS BETTER NOT TO GO INTO EVERY DETAIL."
Conserve and concentrate the mind.—Tzû Pei, Mayor of the Palace, invited Chwang Wang to a feast, which he accepted. Tzû Pei was wanting in courtesy; and so the king did not keep the appointment. One day the Mayor was standing in the courtyard and looking north (towards the King), Tzû Pei said, "Ancient kings kept their appointments; do you not really mean to go? I fear your servant has committed some fault." "I have been told," replied the King, "that you prepared a feast for me in the Ch‛iang T‛ai. This fairy edifice looks south on the Liao mountain, at the foot of which are the waters of Fang Huang. On the left is the Yangtse, on the right is the Hui river. The joy of such a scene would make one forget death itself. Such joy is not for such an imperfect man as myself. I would be afraid that I should never return, were I to go." As Lao Tzû says:
"NOT TO LOOK ON WHAT STIRS THE DESIRES IS THE WAY TO KEEP THE MIND FROM WANDERING."
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A discerning wife.—Chung Erh, the son of the Duke of Tsin, in the course of his wandering life happened to pass through Ts‛ao, the prince of which country showed him no courtesy. However, the wife of Hsi Fu Chi, a minister, said to her husband: "The prince is not very attentive to the son of the Duke of Tsin. I notice that all who accompany him are able men. When they return into power they are certain to come and attack Ts‛ao. Why don't you pay some attention to them?" Hsi Fu Chi, in consequence, presented them with a costly feast and sent a present of jade. Chung Erh took the food but declined the jade. After returning to his country, he organised an expedition against Ts‛ao and gained its submission. He commanded the three regiments not to enter the village of Hsi Fu Chi. We find this principle enunciated by Lao Tzu in the words: (Chap. 39.)
"IN HUMILITY YOU WILL FIND SALVATION;
IN BENDING YOU WILL FIND FREEDOM." |
Stoop to conquer.—K‛ou Chien, the King of Yüeh, failed to win in the war with Wu. He lost his country and fled. He was in distress at K‛uei Chi. His anger blazed; his courage rose like the gushing waters of a fountain. He had a mind to marshall his best troops and attack the enemy. But he thought discretion the better part of valour. Instead, he submitted to his enemy, and his wife became a serving maid. He personally carried the musket before the King, like a common soldier. Notwithstanding, he eventually took his master Wu a prisoner at Kan Sui. Thus we find Lao Tzû saying: (Chap. 40.)
"THE YIELDING SPIRIT WILL OVERCOME THE FIRM SPIRIT: THE GENTLE SPIRIT WILL TRIUMPH OVER THE AGGRESSIVE. THERE IS NO ONE IN THE WORLD BUT KNOWS IT; YET NO ONE IS ABLE TO PUT IT INTO PRACTICE."
The King of Yüeh put it into practice himself and rose to be the autocrat of China.
Noblesse oblige.—Chao Chien Tzû died, and before
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his burial, the magistrate of Chung Mu transferred his allegiance to Ch‛i. Five days after the burial, Hsiang Tzû took his troops to the attack of Chung Mu: however, before his soldiers were even posted round the place, 100 feet of the wall fell down, whereupon Hsiang Tzû sounded the retreat and withdrew. The commanders remonstrated with the Prince, maintaining that Heaven itself showed its approval of their cause in punishing the crime of Chung Mu, in that it had caused the wall to crumble of itself before them, a sure indication that they should not retire. The prince replied in these words: "I have heard that Hsü Hsiang used to say: 'The Superior Man doesn't take advantage of an enemy's difficulty nor press him when he is in danger.' Let them mend their breech and we will renew the attack." The people of Mu, on hearing of this fine spirit, begged that they be received back and capitulated. This episode illustrates this saying of Lao Tzû: (Chap. 42.)
"YOU HAVE ONLY NOT TO STRIVE AND NO ONE IN THE EMPIRE WILL BE ABLE TO CONTEND WITH YOU."
Intuitive sagacity.—Duke Mu of Ts‛in spoke to the horse-expert, Pei Lu, asking him whether his son Tzû Hsing, seeing he was old himself, could buy him a good horse. His reply was that a good horse may be judged from its form, stand, muscles and bones: but a super-excellent horse was not to be judged by these outward points. In looking for such a horse, form should be lost sight of; the stand of the horse may be indecisive or need not be particularly good, the texture may be indifferent. A unique horse of this kind would not raise dust in galloping nor leave a trace of its steps behind it. My son's qualities are secondary. He may recognise a good horse, but not the unique one. I have an assistant, however, who helps me in feeding and grooming the horses, who is in no whit inferior to myself: his name is Chiu Fang Yin. Please interview him." The Duke commissioned this person to buy a horse. He returned in three
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months with the information that he had got a horse in Shan Ch‛iu. Duke Mu asked him what kind of a horse it was, and he replied that it was a stallion of yellow colour. Men were sent for it, and, when it came, it was found to be a black mare. The Duke called Pei Yoh and said what a mess the man whom he had recommended had made of things. He neither knew the colour of the hair, nor the quality of the animal: neither was he aware of whether it was a stallion or a mare. "What kind of a horse-fancier could such an individual be?" Pei Yoh breathed deeply and heaved a sigh saying: "Is it as bad as that! This man is a thousand times superior to me as a connoisseur of horses. What Yin sees in a horse is its natural endowments and not merely the outward accidents. In seeking its vitality, he doesn't think of the flesh and bone: he looks for the intrinsic merits, without regarding the extrinsic form. He searches for the essentials and has no eyes for the non-essentials. He looks for what he wants to see and pays no attention to what he doesn't want to see. Such points as he observes are above the mere form of the horse." When the horse was led in, it proved to be truly a horse of a thousand li. This illumines the saying of Lao Tzû: (Chap. 45.)
"THE LONG STRAIGHTNESS LOOKS AS THOUGH CROOKED: THE BIG CLEVERNESS AS THOUGH DULL."
The maxim that necessity knows no law is alien to the true art of government.—Wu Ch‛i filled the office of Prime Minister of Ts‛u. Going to Wei, he told Ch‛u I Jo that the King had overlooked his demerits and made him Prime Minister; so he asked Ch‛u to please give an opinion on his personal qualities as a man. Ch‛u Tzû asked, in turn, what his real aims were; to which Wu Ch‛i replied that his policy was to lower the power of the nobles, to equalize the scale of salaries, by lowering some and increasing the salaries of those who had too little, to make the armaments of the nation perfect and, by constant struggle, gain a dominant place for his country in the
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empire. Ch‛u Tzû responding said: "The ancients governed best by not making any changes in past methods and not altering the usual practices. But since you propose doing so, let me tell you it will not be good. I have also heard that enmity is an inversion of nature: the military is an obnoxious instrument, on which people depend in settling their quarrels. Strife is what men desire to eliminate. You now secretly plan this method of brute force, and delight in the use of this hurtful instrument. If you were to carry on those struggles, you would be acting most banefully. Further, when you employed the Luh troops against Ch‛i, you gained your purpose in spite of a bad cause: in like manner, you conquered Ts‛in in the face of all right. I have heard it said, If you keep from bringing disaster and miseries on men, you will keep yourself from your own ruin. By ruining others, you complete your own ruin. I firmly believe that our country's King has transgressed the laws of Heaven and wrecked human principles often; but no disaster has, hitherto, overtaken him, and it must be that you are the man to bring this on. Ah: wait and see!" Wu Ch‛i became alarmed and asked if there were a possibility of avoiding such a catastrophe. Ch‛u Tzû replied that as the catastrophe impending over all had already taken form,p. 121
Tsin did not attack Ts‛u during the regime of past ministers, so it must be owing to their fault that Tsin came to attack the country now. They begged for an order to meet the attack. The King weeping bitterly, the tears falling down his garments, rose up and made obeisance to all the ministers.
When the people of Ts‛in heard of this, they said, "King and ministers are vying the one with the other, each asking to bear the responsibility of our aggression, the King even doing homage to his ministers." So they said, "This expedition must not be made." The army returned. Just as Lao Tzû says: (Chap. 46.)
"HE WHO CAN BEAR INDIGNITY FOR THE NATION
HE IS THE MAN TO BE ITS MASTER." |
The character of a man worthy to be King.—In the time of Duke Ching of Sung, the planet Mars was in the heart constellation, which so alarmed the Duke that he called the astronomer Tzŭ Wei for consultation on the portent, who reported that the appearance of Mars signified a judgment of Heaven, since the heart constellation was the celestial arc that governed the territory of Sung.
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there's an end of it. Don't say anything more." Tzû Wei turned to the north, making his obeisance, said: "May I venture to congratulate your Majesty? Though Heaven is placed high, it yet hears those below. The Prince has given expression to the thought of a good man in his three objections. So Heaven will surely reward the Prince threefold. To-night this planet will move 21 li and the Duke will have 21 years' lease of life." In response to the question of what assurance there was of this, Tzŭ Wei replied: "The Prince spoke three times the words of a wise man and the star must remove the distance I indicated. May I ask you to come outside and see? If it doesn't deviate the distance mentioned, you may take my life." The Duke assented. That evening the star did move away 21 li. Lao Tzŭ says: (Chap. 49.)
"HE WHO CAN TAKE ON HIMSELF THE ILL OMENS OF A NATION SHALL BE THE KING."
Room for all.—In olden times during the days of Chao, Kung Sung Lung said to his disciples, "I have no use for men without talent." A guest came along, wearing rough serge and a girdle of common hemp. He said, at an interview: "Your servant has the talent of being able to shout." Kung Sung looked him up and down and said to his disciples "Have we any criers?" They replied that they had none. So the King ordered this stranger to be entered on the register. A few days later, the disciples went to call on Yen Wang for consultation: on coming to a river, the ferry boat was found to be far away at the opposite bank. So the newly-enlisted crier was ordered to vociferate his loudest. The boat came, after he shouted once. It is written that the Sage does not readily overlook the service of any man with ability. Just as Lao Tzû expresses it: (Chap. 50.)
"THERE IS NO MAN QUITE USELESS; THERE IS NO ARTICLE THAT IS WORTHLESS; THE UNITY OF THESE DIVERSE THINGS MAKE UP THE SUM TOTAL OF LIFE."
Who should get the decoration?—Tzû Fa attacked
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and overcome Ts‛ai. The King Hsuan went out to meet him on his return, and gave him 100 acres of the best land for the purposes of sacrifices. But Tzû Fa refused this grant on the grounds that all government administration and tributes and the visits of the Feudal Lords were the result of the King's merits. The issue of commands, the distribution of orders and the dispersion of the enemy, even before the army was engaged in battle, were the result of the awe inspired by the chief commander. The victory of the army in battle was the result of the people's effort. To take advantage of these successes, in order to increase personal emoluments and honours, would be neither humane nor just. Hence I refuse." This episode shows what Lao Tzû says: (Chap. 51.)
"HE HAS ACHIEVED SUCCESS BUT DOES NOT THINK OF IT: THE VERY FACT OF NOT DWELLING ON IT ENSURES THAT THE RENOWN SHALL ABIDE WITH HIM."
A contract is more than a scrap of paper.—Duke Wen of Tsin, in going to attack the Yuan State, assured his ministers that the enemy would submit in three days, and he converted them to his enterprise by this hope. But when the three days had passed without the capitulation, Duke Wen withdrew his troops. An officer said the place would capitulate in a day or two, therefore let them hold on. The Prince replied that he was fully convinced that Yuan could be taken in three days, when he made the promise: but as he failed to capture it within the prescribed time he had given to his ministers, he had, therefore, broken faith with them by such a promise of taking Yuan: so he would not take it. When the people of Yuan heard this they said: "Having such a Prince, can we refrain from surrendering?" Which they did forthwith. The people of Wen, hearing these things, also begged to be received. Thus Lao Tzû says: (Chap. 52.)
"HOW DEEP AND ABSTRUSE! WITHIN THE TAO THERE IS THE ESSENCE; THE ESSENCE IS ABSOLUTELY TRUE; IN ITS VERY CENTRE REPOSE SINCERITY AND GOOD FAITH."
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First things first.—When Duke Kung I became Premier of Luh, the whole country brought him presents of fish, knowing that he was fond of it; but he refused to accept it. His pupils remonstrated with him and wanted to know why he refused every gift of fish, seeing he was so fond of it? He gave as his reason that he declined the presents for the very reason that he was fond of it. Were he to accept such, he said, it would involve his vacating the post of minister; though he liked fish, yet he could not afford to buy it himself (out of office). But his refusal to accept any presents of fish did away with the necessity of retiring from office, and thus he could afford to supply himself with fish always. Thus he was clear on altruism and egoism. Just as Lao Tzû says: (Chap. 53.)
"BY PUTTING HIS PERSON LAST, IT CAME TO BE FIRST.
BY DENYING HIS BODY, HE PRESERVED IT.
IT WAS NOT WHOLLY A MATTER OF UNSELFISHNESS
THAT HE WAS ABLE TO GRATIFY HIS PRIVATE DESIRES." |
Another saying of his is:
"SATISFIED WITH WHAT ONE HAS WILL PRECLUDE THE OCCASION OF SHAME."
An elderly man of Hu Ch‛iu said to Sun Hsü Ao, "People have three kinds of hatreds. Do you know them?" Well they are: "The scholars envy a high noble; the king dislikes a great officer; and all dislike those with big salaries." Sun Hsü Ao replied, "The greater my nobility, the less is my aim: the higher my post, the lowlier my heart: the higher my salary the more I distribute. May I escape these three hatreds, do you think? As Lao Tzû says: (Chap. 39.)
"THE EXALTED MUST MAKE LOWLINESS THEIR BASE.
THE HIGH MUST TAKE THE LOW AS A FOUNDATION." |
The man who acted as smith for Ta Ssû-ma was still beating buckles at 70 years of age without ever making a mistake in shaping even the finest edge. The minister said to him: "Is it skill or is there some secret about it that you can work thus?" The smith replied: "It is
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practice and attention. When your servant was twenty years old, I liked to beat buckles, and paid no attention to anything else. I never examined an article that wasn't a buckle." Therefore in the use of this skin, it came to be second nature to him, and by this concentrated practice he became perfect. How much more may it be said of that which is in constant use!
This unconscious habit is even more than Wu-wei, Lao Tzu says: (Chap. 54.)
"TO ACT ACCORDING TO THE TAO IS THE WAY THAT MAKES A PERSON ONE WITH THE TAO ITSELF."
Bear present indignity and wait for empire.—Wen Wang sharpened his virtues and cultivated his government, so that, in three years, two-thirds of the country owned him allegiance. Chou, the emperor, was troubled when he heard it, and said: "I really can't rise early and retire late and mend my ways and cultivate virtue, belabouring my mind and wearing my body with heavy toils! But if I don't do it and let him go and think no more about him, I fear he would attack me." Ts‛un Hou Hu said to him; "Chou Pei Ch‛angp‛i, (bear) the blue kan (wild dog), and 2,000 pieces of the white tiger with
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the striped skin. Having collected these, he presented them to Chou by means of an intermediary, the minister Fei Chung. When Chou saw the gifts, he was delighted with them and liberated Wen Wang, killing an ox and offering it to him as a parting gift. On his return home, Wen Wang simulated an infatuation for building doors inlaid with jade and lofty towers, played with girls and spent his time dilly-dallying with drums and music; but really he was waiting his chance to fall on Chou. When Chou heard of these infatuations, it made him say: "Chou Pei Ch‛ang has changed his way and altered his course of life. There will be no more disquiet for me." Chou, however, did not mend his ways, but cast the iron man,