CHAPTER XX.
Project Gutenberg EPUB3 edition
Zhuangzi and Giles, Herbert Allen
"In the domain of ONE," replied Shê, "there may not be managing. I have heard say that which is carved and polished reverts nevertheless to its natural condition. And so I made allowances for ignorance and for suspicion. I betrayed no feeling when welcomed or dismissed. I forbade not those who came, nor detained those who went away. I showed no resentment towards the unwilling, nor gratitude towards those who gave. Every one subscribed what he liked; and thus in my daily collection of subscriptions, no injury was done.—How much more then those who have the great WAY?"
If my success was due to the simple principle above enunciated, what a success would result from Tao, which is the infinite extension of such principles into every phase of existence!
The Chinese word here used for "way," as a synonym of Tao, settles the original meaning of the latter in the sense of "road." Thus Lao Tzŭ is said to have explained that the Way he taught was not the way which could be walked upon.
When Confucius was hemmed in between Ch'ên and Ts'ai, he passed seven days without food.
The minister Jen went to condole with him, and said, "You were near, Sir, to death."
"I was indeed," replied Confucius.
"Do you fear death, Sir?" enquired Jen.
"I do," said Confucius.
"Then I will try to teach you," said Jen, "the way not to die.
"In the eastern sea there are certain birds, called the i-êrh. They behave themselves in a modest and unassuming manner, as though unpossessed of ability. They fly simultaneously: they roost in a body. In advancing, none strives to be first; in retreating, none ventures to be last. In eating, none will be the first to begin; it is considered proper to take the leavings of others. Therefore, in their own ranks they are at peace, and the outside world is unable to harm them. And thus they escape trouble.
"Straight trees are the first felled. Sweet wells are soonest exhausted. And you, you make a show of your knowledge in order to startle fools. You cultivate yourself in contrast to the degradation of others. And you blaze along as though the sun and moon were under your arms; consequently, you cannot avoid trouble.
See p. 243.
"Formerly, I heard a very wise man say, Self-praise is no recommendation. In merit achieved there is deterioration. In fame achieved there is loss. Who can discard both merit and fame and become one with the rest? Tao pervades all things but is not seen. Tê
This is "virtue," the expression of Tao.
moves through all things but its place is not known. In its purity and constancy, it may be compared with the purposeless. Remaining concealed, rejecting power, it works not for merit nor for fame. Thus, not censuring others, it is not censured by others.
"And if the perfect man cares not for fame, why, Sir, should you take pleasure in it?"
"Good indeed!" replied Confucius; and forthwith he took leave of his friends and dismissed his disciples and retired to the wilds, where he dressed himself in skins and serge and fed on acorns and chestnuts. He passed among the beasts and birds and they took no heed of him. And if so, how much more among men?
An unquestionably spurious episode.
Confucius asked Tzŭ Sang Hu,
See ch. vi.
saying, "I have been twice expelled from Lu. My tree was cut down in Sung. I have been tabooed in Wei. I am a failure in Shang and Chou. I was surrounded between Ch'ên and Ts'ai. And in addition to all these troubles, my friends have separated from me and my disciples are gone. How is this?"
See p. 180.
"Have you not heard," replied Sang Hu, "how when the men of Kuo fled, one of them, named Lin Hui, cast aside most valuable regalia and carried away his child upon his back? Some one suggested that he was influenced by the value of the child;—but the child's value was small. Or by the inconvenience of the regalia;—but the inconvenience of the child would be much greater. Why then did he leave behind the regalia and carry off the child?
"Lin Hui himself said, 'The regalia involved a mere question of money. The child was from God.'
"And so it is that in trouble and calamity mere money questions are neglected, while we ever cling nearer to that which is from God. And between neglecting and clinging to, the difference is great.
"The friendship of the superior man is negative like water. The friendship of the mean man is full-flavoured like wine. That of the superior man passes from the negative to the affectionate. That of the mean man passes from the full-flavoured to nothing. The friendship of the mean man begins without due cause, and in like manner comes to an end.
"I hear and obey," replied Confucius; and forthwith he went quietly home, put an end to his studies and cast aside his books. His disciples no longer saluted him as teacher; but his love for them deepened every day.
On another occasion, Sang Hu said to him again, "When Shun was about to die, he commanded the Great Yü as follows:—Be careful. Act in accordance with your physical body. Speak in accordance with your feelings. You will thus not get into difficulty with the former nor suffer annoyance in the latter. And as under these conditions you will not stand in need of outward embellishment of any kind, it follows that you therefore will not stand in need of anything."
Also an episode of doubtful authorship. The commentators, however, have nothing to say against its genuineness.
Chuang Tzŭ put on cotton clothes with patches in them, and arranging his girdle and tieing on his shoes,
To keep them from falling off.
went to see the prince of Wei.
"How miserable you look, Sir!" cried the prince.
"It is poverty, not misery," replied Chuang Tzŭ. "A man who has Tao cannot be miserable. Ragged clothes and old boots make poverty, not misery. Mine is what is called being out of harmony with one's age.
"Has your Highness never seen a climbing ape? Give it some large tree, and it will twist and twirl among the branches as though monarch of all it surveys. Yi and Fêng Mêng
An ancient archer and his apprentice.
can never catch a glimpse of it.
"But put it in a bramble bush, and it will move cautiously with sidelong glances, trembling all over with fear. Not that its muscles relax in the face of difficulty, but because it is at a disadvantage as regards position, and is unable to make use of its skill. And how should any one, living under foolish sovereigns and wicked ministers, help being miserable, even though he might wish not to be so?
"It was under such circumstances that Pi Kan was disembowelled."
See ch. iv. The above episode is too much even for Chinese critics, and has been condemned accordingly.