Zhuangzi Chapter 28: Handing Over Rulership
Translated by Nina Correa
Yao tried to turn over rulership of the world to Xu You (a hermit), but Xu You wouldn’t accept it. After that he tried to turn it over to Zi Zhou Zhi Fu (Senior Official of a Township).
Zi Zhou Zhi Fu said:
“It’d be appropriate for you make me the emperor. However, I’m suffering from a serious physical ailment, and at the moment I’m so involved in trying to cure myself that I wouldn’t have the time to devote to governing the whole world.”
One’s position in the world could make one important, but not if it would cause harm to one’s own life. How much more so would that apply to dealing with other things in life? Only one who isn’t concerned about their position in the world can be entrusted with the world.
Shun tried to turn over rulership of the world to Zi Zhou Zhi Bo (Secondary Official of a Township).
Zi Zhou Zhi Bo said:
“I’m suffering from a serious physical ailment, and at the moment I’m so involved in trying to cure myself that I wouldn’t have the time to devote to governing the whole world.”
So, the world could be used as a personal tool, but not in exchange for one’s own life. In this way one who’s connected with Dao is quite different from the rest of humanity.
Shun turned over rulership of the world to Shan Juan (Good Resume).
Shan Juan said:
“I’m established in the middle of universal time and space, clothing my body with furs and animal skins on winter days and with cotton and hemp during the summer. In the spring my muscles are strong enough to plow the fields and cultivate them. In the autumn my body is able to harvest the crops and relax while eating them. At sunrise I get up, and at sunset I rest. I wander freely and unfettered throughout the land and my heart expresses self-contentment. Why would I be concerned with my position in the world? It makes me sad that you don’t know me at all.”
After he refused the offer, he took off to some remote mountains where no one would know how to find him.
Shun tried to turn over rulership of the world to a friendly farmer from Shi Hu.
The farmer from Jiangsu said:
“You have such a good record for tending to the behavior of the people. Your power supersedes that of any scholar or soldier!”
Sensing that Shun’s virtue wasn’t yet perfected, the farmer and his wife packed up their possessions and took off carrying them on their backs towards the seashore and didn’t return to their home for the rest of their lives.
When the Great King Dan Fu lived in Bin, the Di tribes attacked them. He tried placating them with gifts of animal skins and fine silks, but they refused them. He tried placating them with gifts of dogs and horses, but they refused them. He tried placating them with gifts of precious pearls and jade, but they didn’t accept them. The people of the Di tribe were only interested in gaining more land.
The Great King Dan Fu said:
“To live with older brothers and fathers while sending the younger brothers and sons off to be killed is something I couldn’t bear. Aren’t all of us simply making an effort to live together as best we can? There’d really be no difference whether you become subservient to the Di tribes or to me. I’ve also heard it said that one shouldn’t end up doing harm to those you’re trying to nourish.”
With that he took up his walking stick and left town. The rest of the people joined up with each other and followed him. He then set up a new country for them at the foot of Mount Qi.
It can be said that Great King Dan Fu had great respect for life. One who has great respect for life may accumulate treasures and riches, but not in an effort to nourish a wounded body; may experience poverty and humility, but not in an effort to avoid work. Nowadays those people who hold high official positions and show respect for the nobility have all suffered important losses and see benefits in taking the loss of their lives lightly. How could this not be a delusion?
For three successive generations the people of Yue assassinated their ruler. Prince Sou became worried about this so he fled to a cinnabar cave. Since the country was then without a ruler, the people went in search of Prince Sou and followed his tracks to the cinnabar cave. Prince Sou refused to come out of the cave, so the people flushed him out with the noxious smoke from burning mugwort and forced him into the elaborate royal chariot they’d brought along.
After Prince Sou reluctantly got into the chariot he looked up at the sky and wailed:
“To be a ruler! To be a ruler! Am I the only one who can’t avoid this?”
Prince Sou didn’t hate the idea of being a ruler, but he hated the dread attached to being a ruler. As for someone like Prince Sou, it can be said that he didn’t have any intention of allowing the state to harm his body, and it was for this reason that the people wanted to grab him and make him their ruler.
The states of Han and Wei were in a dispute over some territory. Master Huazi (possibly an adviser in Han) went to see Marquis Zhao Xi (an official in Han) who had a seriously worried expression on his face.
Master Huazi said:
“Supposing there was an old document about how to become ruler of the world, and the document contained this engraving: ‘Seize it with your left hand and you’ll lose the use of your right hand. Seize it with your right hand and you’ll lose the use of your left hand. Whoever follows this will definitely obtain the whole world.’ Would you agree to seize it?”
Marquis Zhao Xi said:
“No, I wouldn’t.”
Master Huazi said:
“Excellent! It’s apparent to you that your two arms are more important than the world, and your body is more important than your two arms. Han is merely a small part of the world, and the territory you’re disputing over is merely a small part of Han. Yet you’re willing to stress your body and risk your life worrying and fretting over something you might not be able to get.”
Marquis Xi said:
“Very well said! I’ve got a crowd of people as advisers, but I’ve never had it explained to me in this way before.”
Master Huazi can be said to recognize what’s unimportant and what’s important.
The ruler of Lu heard that Yan He (a scholar from the state of Lu) was a person who had achieved Dao, so he sent a messenger to bring him precious gifts as a means of introduction. Yan He had a rickety gate outside his house, wore clothing made of coarse hemp cloth and fed his oxen himself. When the ruler of Lu’s messenger arrived, Yan He answered the door himself.
The messenger said:
“Is this the home of Yan He?”
Yan He politely said:
“Yes, this is Yan He’s home.”
As the messenger started handing over the precious gifts, Yan He politely said:
“I’m afraid you might have gotten your instructions wrong and then you’ll be blamed for making a mistake, so you should re-check them.”
The messenger went back to recheck his instructions, and when he returned looking for Yan He again, he couldn’t find him. By that, it would seem that Yan He really loathed the idea of wealth and rank.
Therefore it’s been said:
“Genuine Dao is used to set things right in the body. What’s left over as surplus is used for behavior in the state and family. What’s discarded as trash is used to set things right in the rest of the world.”
From this we can see that the achievements of emperors and kings is discarded as trash in the affairs of a sage. Those things are contrary to maintaining a whole body and a healthy life. Nowadays those who are in positions of authority subject themselves to numerous physical dangers and life threatening situations by sacrificing themselves for things. Isn’t that sad? When a sage is forced to take action in the world, he has to inspect his place in the situation before determining which action to take.
Supposing there was a person around today who was using the Marquis of Sui’s pearl as a pellet to shoot down a sparrow 10,000 feet in the sky. Everyone would have a good laugh at him. Why is that? Because he’s using something important to try to capture something he wants that’s unimportant. As for life – wouldn’t that be more special and important even to Marquis of Sui (than a pearl)?
Master Liezi was living in poverty and his face showed signs of starvation.
A guest of Master Yang (the chief minister) of Zheng (the state where Liezi spent his life) mentioned the situation to Master Yang, saying:
“Lie Yu Kou (Liezi) is an accomplished scholar of Dao, yet he’s living in poverty in your state. Are you allowing this to happen because you don’t like scholars?”
Master Yang of Zheng ordered one of his officials to go take Liezi some grain. When Master Liezi saw the messenger, he was very friendly to him but refused to accept the grain. After the messenger had left, Master Liezi went back into his house.
His wife looked at him, beat her breast, and said:
“I’d heard that women who were married to a man who had attained Dao would all have plenty of time for leisure and enjoyments. But look at us now – we’re starving. The minister has decided to recognize you as a master and send you food, but you’ve refused to accept it. How could you refuse what destiny sent?”
Master Liezi laughed and said to her:
“The minister doesn’t know me at all. He just listened to what someone else said about me and decided to send me the grain. He could just as easily listen to someone tell him I’m guilty of a crime and react in a different way to their words about me. That’s why I refused to accept the grain.”
After a while, the people actually did rise up in a rebellion and killed Master Yang.
When King Zhao was ousted from the throne in Chu, Yue the butcher went along with him and followed King Zhao out of the state. When King Zhao returned to the throne of Chu (approx. one year later), he wanted to reward Yue the butcher for his loyalty.
Yue the butcher said to tell him:
“When the Great King lost his state, I also lost my position as butcher. When he regained his state, I then regained my position as butcher. I’ve already regained my position and salary, so what more of a reward could be given!”
The King said:
“Make him accept the reward!”
Yue the butcher said to tell him:
“When the Great King lost his state it wasn’t due to any fault of mine so there was no reason for me to accept punishment for anything. When the Great King regained his state it wasn’t due to any effort of mine so there’s no reason to accept any rewards.”
The King said:
“Bring him here to meet with me!”
Yue the butcher said to tell him:
“The laws of the state of Chu require that a person must have received a handsome reward for some great achievement in order to have an audience with the King. Not only didn’t I have the intelligence to know how to preserve the state, but I also wasn’t brave enough to take a chance of dying defending it against the invaders. When the Wu armies attacked Ying (capital city of Chu) I hovered in fear and tried to avoid the invaders. That’s why I decided to follow after the Great King. Now the Great King wants to violate the laws and rescind previous mandates by seeing me. That would go totally against the way the rest of the world perceives me.”
The king called for his Minister of War, Zi Qi, and said:
“Yue the butcher lives a modest and humble life, yet he expressed a very high sense of righteousness. Go and invite him to accept a position as an adviser holding the Three Banners (the highest positions available under the king).”
Yue the butcher said:
“I know that a position with Three Banners is much more valuable than being a butcher in a shop, and that a salary of ten thousand measures of grain would make me wealthier than what I earn as a butcher, yet how could I be so greedy for position and wealth that I’d be a party to my ruler carrying out such a rash decision? I wouldn’t dare to agree to such a thing. I’d much prefer returning to my butcher shop.”
He persisted in refusing to accept any rewards.
Yuan Xian lived in the state of Lu. The walls of his house were made of thatch and clumps of sod from which weeds were growing. The rickety door didn’t close properly and a branch from a mulberry tree was used to hold it shut. A couple of clay jars with the bottoms broken out served as windows with some old rags stuffed in them to keep out the cold. The roof leaked so badly that the floor was always wet, but he sat there on a basket strumming his zither.
Zi Gong rode up in a carriage pulled by a team of large horses with a purple interior and a white exterior. The carriage was so large that it couldn’t fit down the narrow lane, so he set off on foot to visit Yuan Xian. Yuan Xian, wearing a threadbare cap and stretched out sandals, leaned on a gnarled cane as he shoved open the door.
Zi Gong said:
“Oh my! Why are you so defective?”
Yuan Xian replied:
“I’ve heard it said that one who isn’t wealthy is said to be poor, and that one who isn’t able to put into practice what they’ve learned is said to be defective. Now I may be poor, but I’m not defective.”
Zi Gong took a step back and looked embarrassed.
Yuan Xian laughed and said:
“To hope to behave in conformity with others, to befriend only those I feel are my social equals, to learn what I believe is expected of me by other people, to teach in order to elevate my standing, to deceptively preach about benevolence and righteousness, and to adorn myself with the trappings of a magnificent carriage pulled by a team of horses – those are things I could never bring myself to do.”
Zeng Zi lived in the state of Wei. His coarse hempen robe was worn and tattered, his complexion was puffy and splotched, and his hands and feet were covered in callouses. He hadn’t had a fire on which to cook his food for three days, and hadn’t had a new piece of clothing in ten years. When he straightened his cap the chin band tore off, when he put his hands on his hips his elbows stuck out of the holes in his robe, and when he laced up his sandals his heels poked out the back. He’d shuffle along in his loose sandals singing “Shang Song” (“Odes of Sacrifice of Shang”, ancient ritual hymns). The sound of his voice filled the heavens and earth as though it was erupting from bells and stone chimes. He didn’t allow the emperor to make him his servant nor the princes and dukes to become his friends. Thus, those who nourish their ambitions forget about their bodies. Those who nourish their bodies forget about material gains. Those who embody Dao forget about their minds.
Kong Zi (Confucius) said to Yan Hui:
“Hui, come over here. Your family is poor and you all live in humble surroundings. Why don’t you go and seek a position as an official?”
Yan Hui replied:
“I don’t want to be an official. I have about ten acres of land outside the city which is enough to provide us with trees and grains (for food). I have just over an acre of land inside the city which is enough to provide me with silk and hemp (for clothing). I have drums and musical instruments which are enough to provide me with entertainment. I have a master who teaches me about Dao which is enough to bring me happiness. I really have no desire to become an official.”
The concern on Kong Zi’s face changed into an expression of tenderness and he said:
“Your intentions are wonderful! I’ve heard it said: ‘One who’s content with what they have doesn’t go out expending their energy on gaining material possessions. One who’s self-satisfied isn’t afraid of losing anything. One who’s reached an appreciation of what’s inside of them doesn’t feel ashamed if they don’t have a lofty position in life.’ I’ve recited that from memory for a long time, but now you’ve shown me what it really means, and I think I’ve finally gotten it.”
Prince Mou of Zhong Shan said to Zhan Zi:
“My body is resting here above the river and ocean, but my mind is dwelling under the eaves of the buildings in Wei. What can I do about this?”
Zhan Zi said:
“See the importance of being alive. If you see the importance of living then the idea of gaining material stuff will be insignificant.”
Prince Mou of Zhong Shan said:
“Yeah, yeah, I know about all that. But I still can’t conquer my feelings.”
Zhan Zi said:
“If you can’t conquer your feelings then pay heed to them. Is a spirit without a dark side? One who can’t conquer their feelings but doesn’t have the strength to check them out suffers a very heavy injury. A person who suffers that kind of injury isn’t the type who could live very long.”
Mou of Wei commanded ten thousand chariots, and when he went to hide in the caves of the mountains he was annoyed that he no longer wore the robes of a scholar. Although he hadn’t really connected to Dao, he could be said to have at least gotten the gist of it.
When Kong Zi (Confucius) was detained between the states of Chen and Cai, he went for seven days without any cooked food. He drank a broth made from weeds that contained no grains, his complexion became extremely pale and worn, and yet he sang along with his zither in his room.
While Yan Hui was sorting through edible plants for a meal, Zi Lu and Zi Gong (other disciples of Confucius) were talking amongst themselves:
“Our master has again been chased out of Lu, all traces of his presence have been erased from Wei, he was attacked under a drum tree in Song, he was thrown into poverty in Shang and Zhou, and now he’s been surrounded and detained between Chen and Cai. If someone were to kill him they wouldn’t be found guilty of a crime, and if someone were to assault him they wouldn’t be arrested. Yet he’s in there singing and playing his instruments without sensing a reason to be quiet. How could a gentleman be so lacking in shame to do such a thing?”
Yan Hui didn’t respond but went in to tell Kong Zi what they’d said.
Kong Zi pushed away his musical instruments, sighed deeply, and said:
“It’s because they’ve been so spoiled that they’re such petty people. Tell them to come in here to see me and I’ll speak to them about it.”
Zi Lu and Zi Gong entered the room, and Zi Lu said:
“How can you allow yourself to go through all this hardship?”
Kong Zi said:
“What kind of talk is this? As long as a gentleman is moving forward with his connection to Dao, then it can be said he’s getting somewhere. If he’s impoverished with Dao, then it can be said he’s really losing out. Now for someone like me who embraces the benevolence and righteousness of Dao to come upon such disasters and hard times does make me a little sad, but how could anyone say I’m really losing out? So, I might have to tighten my belt little, but I’m not losing out on Dao. I might have come upon a series of disasters, but that wouldn’t make me lose my virtue. Nature’s chill has already passed, and the frost and snow have already fallen, so I can appreciate the lushness of the pines and cypress. To be stuck here in the mountain pass between Chen and Cai is actually my good fortune!”
Kong Zi then picked up his discarded musical instruments and started singing. Zi Lu grabbed a stick and danced.
Zi Gong said:
“I didn’t realize how high the heavens extend while the earth is here below.”
Those in ancient times who obtained Dao were happy whether they were lacking or connected. Their happiness wasn’t due to being lacking or connected, but realizing that Dao and virtue come from both circumstances. Then being lacking or connected can be seen as following the same order as hot to cold and wind to rain. Therefore, Xu You (a hermit) was able to amuse himself on the sunny banks of the Ying River, and Gong Bo (Earl of Kung) was satisfied on Mount Gong Shou.
Shun tried to pass down rulership of the world to his friend from the north, Wu Ze (Non-Judgmental).
Wu Ze said:
“How odd that a person should develop this kind of behavior! He was living in the middle of the crop fields then traveled to the gates of Yao (accepting Yao’s offer of the throne). As if that wasn’t enough, he now wants to humiliate me by prevailing on me to do the same thing. I’d be ashamed to meet with him at all.”
With that he threw himself into the depths of the Qing Ling River.
When Tang was planning an attack on Jie, he tried to bring Bian Sui (Impetuous Follower) into the scheme.
Bian Sui said:
“That’s none of my business.”
Tang said:
“Who can I get to help?”
“I don’t have a clue.”
Tang then tried to bring Mao Guang (Dim Bulb) into the scheme.
Mao Guang said:
“That’s none of my business.”
Tang said:
“Who can I get to help?”
“I don’t have a clue.”
Tang said:
“How about Yi Yin?”
“He’s supposed to have the strength of a sword and the endurance of a bull, but other than that I don’t know anything about him.”
Tang went ahead and joined with Yi Yin in his attack on Jie. After he overthrew Jie he tried to resign his throne to Bian Sui.
Bian Sui refused, saying:
“When you planned to attack Jie you wanted me in on the scheme with you, so you must have thought me to be a traitor. Now that you’ve defeated Jie and want to turn over the throne to me you must think I’m greedy. We live in troubled times and a person without Dao has again come to try to prevail upon me to act in a humiliating way. I can’t bear to listen to this any more.”
He then threw himself into the Zhou River and drowned.
Tang then tried to turn over the throne to Mao Guang, saying:
“The wise plan it, the military accomplishes it, and the benevolent preside over it – that’s the way it’s been done throughout history. I wonder if you’ll step up now and take over?”
Mao Guang refused, saying:
“To overthrow the ruler goes against righteousness. To kill people goes against benevolence. After other people have lashed out against oppression, for me to enjoy benefits from that would be dishonest. I’ve heard it said: ‘If someone is without righteousness, don’t accept their promotions and accolades. If the whole generation is without Dao, don’t set foot on their land.’ There’s less and less I can find any respect for! I can’t bear to watch any more of this.”
With that he placed a huge stone on his back and sunk to the bottom of the Lu River.
In olden times during the rise of the Zhou Dynasty there were two noblemen living in the state of Gu Zhu named Bo Yi and Shu Qi.
During a conversation one of the men said to the other:
“I’ve heard there’s a man in the west who appears to have gotten Dao. Let’s go and try to meet with him.”
By the time they reached the south side of Mount Qi, King Wen had heard about their visit, and told his younger brother, Dan, to go see them. He made a solemn contract with them, saying:
“Your salary will be increased to the grade of second class officials, and you will immediately be sent to the front ranks.”
He sealed the deal by dripping the blood of an ox on the document and burying it.
The two men (Bo Yi and Shu Qi) looked at each other and laughed, saying:
“Ha, ha! How strange! This is quite contrary to what we refer to as Dao. In the old days when Shen Nong had charge of the world, sacrifices were performed as a means to show respect, not as a way to request favors. He was faithful and trustworthy in his governing of the people and he never asked for anything in return. When he put things in order they stayed orderly, and when he cured problems through governing they stayed cured. He didn’t play tricks on people to become successful himself, nor did he make others feel lowly to appear higher himself, nor did he meet disasters with thoughts of bringing benefits to himself.
“Nowadays when the Zhou see disorder in the Yin (aka Shang Dynasty) they rush to take over. They plan conspiracies with those in high positions and offer bribes to those in lower positions. They infiltrate the troops and offer them amnesty. They drip sacrificial blood to make oaths of faithfulness. They announce their accomplishments to attract the allegiance of the masses. They slaughter with their weapons so as to gain more and more. What they’re doing is forcefully exchanging disorder for tyranny.
“We’ve heard that if the noblemen in ancient times encountered spells of peace and prosperity they didn’t shirk their official responsibilities. And if troubled times came along they weren’t careless about tending to their own survival. Now that the world is in such darkness and virtue has declined to such a low level in Zhou, rather than allow ourselves to be soiled by the situation in Zhou it would be better to avoid the whole mess and keep ourselves purified.”
The two noblemen went north to the mountains of Shou Yang where they eventually died of starvation. It would seem that although Bo Yi and Shu Qi reached a level of rank and position and were careless about what they had the ability to attain, they then realized they mustn’t depend on those things. Their high sense of integrity allowed them to stop what they were doing. They realized that they were happy to follow their ambitions, but not in the climate of the present situation. That was the height of integrity those two noblemen possessed.
Zhuangzi Chapter 29: Robber Zhi
Translated by Nina Correa
Kong Zi (Confucius) had a friend named Liu Xia Ji. Liu Xia Ji’s younger brother went by the name Robber Zhi. Robber Zhi and his gang of 9000 men ran rampant throughout the empire savagely attacking the feudal lords and dukes, blasted through walls and chopped down the doors of people’s houses, made off with their horses and cattle, and abducted their wives and daughters. Their greed was so intense they paid no heed to their own relatives, ignoring their parents and siblings, and didn’t make ritualistic sacrifices to their ancestors. When they passed through an area, those in large neighborhoods would send extra guards to their city walls and those in smaller neighborhoods would go into hiding. Countless people suffered at their hands.
Kong Zi said to Liu Xia Ji:
“Fathers must be able to instruct their sons, and elder brothers must be able to teach their younger brothers. If a father isn’t able to instruct his sons and an older brother isn’t able to teach his younger brothers, then there’s no value to the relationships between father and son and brothers. At this time you’re a talented official while your younger brother is known as Robber Zhi who’s causing harm to the whole world, and you’re not able to teach him a thing. I can tell you in confidence that I’m embarrassed for you. Please allow me to go speak with him.”
Liu Xia Ji said:
“As you said earlier, a father must be able to instruct his sons and an elder brother must be able to teach his younger brothers. If a son refuses to listen to his father’s instructions, and a younger brother refuses to accept the teachings of his older brother, and yet you think you can go knock some sense into him, what makes you think you’d get anywhere? Besides, Zhi is the type of person whose heart is like a turbulent spring and whose attention span changes direction as suddenly as the wind. He has enough strength to contradict anything that opposes him and an ability in debating to make the other person feel like they’re all wrong. If you do what he wants then he’s happy, but if you go against him he goes into a rage. He has no problem with insulting whoever speaks with him. You really shouldn’t go see him.”
Kong Zi didn’t pay attention to his advice. With Yan Hui as his chariot driver and Zi Gong on his right, he set off to go see Robber Zhi. Robber Zhi was resting with his gang in the sun near Mount Tai, eating a late lunch of minced human livers.
Kong Zi got out of his chariot and approached the senior gang member who was in charge, saying:
“I’m Confucius from Lu, and I’ve heard about your leader’s high sense of righteousness.”
He respectfully bowed twice to the man. After the man had communicated that message, Robber Zhi went into a fit of anger. His eyes became as big as saucers and his hair stood up on end.
He said:
“Isn’t this the clever hypocrite Kong Qui (Confucius) from the state of Lu? Tell him this is what I have to say to him: ‘You use words to create your own particular language and coin absurd militaristic phrases. You wear a hat like a branch sticking out of a tree and your belt is made from the dead skin of a cow. You go around spouting all those absurd theories, but you don’t even cultivate the land that grows the food you eat nor do you sew your own clothing. You flap your lips pouring out sweet words, acting like you’re some sort of authority on right and wrong in this life, like you’re a master who’s come to save this lost world. You promote the idea that people must learn from scholars instead of returning to their own roots. You put forth the absurd notions of filial piety and fraternal duty while deceptively seeking to get honor and rank from the officials. Your crimes are the most egregious, and you’d better quickly go back where you came from or else I’ll add your liver to my midday meal.”
Kong Zi again requested to see him, saying:
“I’ve come here on behalf of your brother Ji, and I’d like to be allowed to enter your tent.”
The man again relayed this message back to Robber Zhi who replied:
“Bring him here.”
Kong Zi hurriedly entered the tent, refused the offer of a mat to sit on, took a few steps backward and bowed respectfully twice to Robber Zhi. Robber Zhi became extremely angry,
spread his two feet widely apart, grabbed up his sword from the table, glared at him, and roared like a mother tiger, saying:
“Come closer. I’ll listen to your words, and if they agree with my own ideas I’ll let you live. However, if they go against what’s in my heart I’ll kill you.”
Kong Zi said:
“I’ve heard that there are three virtues of character one may possess in the world. To grow up tall, large and handsome without peer, so that all the people would be pleased to just bask in your presence – this is the highest virtue of character. To know how to weave together the heavens and the earth and have the ability to discuss this with all living things – this is the middle virtue of character. To be brave, fearless, courageous and determined so as to draw together a band of soldiers to join with you – this is the lowest virtue of character. If a person has even one of these virtues, it would be sufficient enough for him to take a position facing southward and be held as one above others.
Note: The emperor’s throne is always situated facing south, designating his authority and power.)
“Now you, general, are someone who has a combination of all three of those. Your body has grown to a height of eight feet two inches. Your eyes are bright and clear. Your lips are flushed red as cinnabar. Your teeth are as straight and even as a row of cowry shells. Your voice resonates like the mid-tone of temple bells. And yet you choose to go by the name Robber Zhi. I’d be ashamed if I didn’t try to get you out of this situation.
“Please take a minute to listen to what I’m suggesting. I’d like to be allowed to go south as your envoy to the states of Wu and Yue, to go north to the states of Qi and Lu, to go east to the states of Song and Wei, and to go west to the states of Jin and Chu in order to encourage one of them to set you up in a big walled city measuring hundreds of acres. This city would contain hundreds of thousands of households, and you’d be respected as a duke or prince. You could begin afresh in this world, lay down your weapons and give your soldiers a rest, provide support and comfort for your brothers and share with them in making ritualistic sacrifices to your ancestors. This is what the sages and noblemen engage in and what the whole world wishes for.”
Robber Zhi got even angrier and said:
“Come closer to me. Those who allow themselves to be regulated by promises of profit and to be admonished for what they do by someone else’s words can all only be referred to as people in a constant state of stupidity and vulgarity. Now, the fact that I’ve grown up to be tall and handsome and that others find pleasure looking at me is a virtue that was bestowed on me by the genes of my parents. This isn’t something I could give myself any credit for, so why would I pay any attention to that whatsoever? Moreover, I’ve heard that someone who accepts praise for their good looks ends up being burdened by their good looks and eventually gets destroyed by them. Now you’re telling me you want to set me up in a big city with crowds of people who would all want to put regulations on me as though I could profit from that, and where the people would be constantly treated like herds of animals. How long could that last? No matter how large a city is, there’s always something larger in the world. Yao and Shun possessed the whole world, but their descendants didn’t end up with enough land to stick an awl in. Tang and Wu were established as emperors, but later generations of their descendants were ousted. That’s not getting great results from using what’s temporarily beneficial, is it?
“I’ve also heard that in ancient times there were lots of birds and animals but few people, and the people all gathered together in protective nests in order to avoid them. In the daytime they gathered acorns and chestnuts, and at night they perched up in the trees. That’s why they were called the clan of the nest building people. The people in ancient times didn’t know they were supposed to cover their bodies with clothing. In the summer they gathered firewood, and in the winter they warmed themselves in front of the fires. That’s why they were called the people who understood how to live. By the time Shen Nong came along, they would lie down wherever they happened to be and would get up when they felt like it. The people knew who their mothers were, but didn’t know their fathers. They coexisted in the places where deer made their homes. They’d plow the land and eat the food they produced. They’d weave and stitch their own garments. They had no reason to cause harm to each other’s hearts, and in that way their virtues flourished unhampered. Even so, Huang Di wasn’t able to sustain this virtue, and he ended up at war with Chi You in the wilderness of Zhuo Lu, and the blood flowed for hundreds of miles. When Yao and Shun came along they established a hierarchy of government officials. Tang showed that a ruler could be deposed by an underling, and King Wu went so far as to assassinate Zhou (his ruler). After that people began to use strength to subjugate the weak and the power of numbers to castigate the few. From the time of Tang and Wu all hell’s broken loose.
“Now you’re promoting the paths of King Wen and King Wu, putting yourself in charge of all the disagreements in the world, and setting out to teach future generations. Wearing your finely stitched robes and low slung belt, using suggestive words and deceptive actions, casting confusion and doubt to the rulers in the world, and hoping to reach a position of honor and wealth, you’re actually the biggest thief of all. How could anyone in the world not refer to you as Robber Zhong, but instead call me Robber Zhi?
“You sweet talked Zi Lu into following you, making him get rid of his crested hat and discard his long sword in order to receive your teachings. Everyone in the world is going around saying that Kong has the ability to stop violence and rectify injustice. What ended up happening was that when Zi Lu tried to kill the prince of Wei he didn’t succeed. Instead his body was left to putrify hanging from the eastern gate of Wei, so you weren’t even able to teach him a thing.
“You call yourself a talented scholar and sage? Well, you were twice chased out of Lu, had every trace of your presence erased from Wei, were impoverished in Qi, and were surrounded and detained between Chen and Cai. There isn’t a place in the world that can tolerate you. Your teachings are what brought Zi Lu the disaster of being left to putrify. When you use your utmost efforts you can’t assist your own body, and when you use your least efforts you can’t assist anyone else. Of what value is this Dao of yours?
“There’s no one who’s been put up on a higher pedestal throughout the generations than Huang Di. Yet Huang Di wasn’t able to sustain perfect virtue and went to war in the wilderness of Zhuo Lu causing blood to be spilled for hundreds of miles. Yao wasn’t compassionate (he killed his son), Shun wasn’t filial (he exiled his mother’s youngest brother), Yu was paralyzed on one side (he damaged his body trying for twelve years to harness the Great Flood), Tang exiled his ruler, King Wu attacked Zhou (Wu’s ruler), and King Wen was imprisoned in You Li. These six men have been highly esteemed for generations, but if we discuss their methods in detail we can see how they all were really deluded by their lust for profits and only later returned to their natural essence by force from others. It was only then that they could look back and be ashamed of their previous behavior.
“Those who are referred to as the pinnacles of worthy scholars are Bo Yi and Shu Qi. Bo Yi and Shu Qi fled from the ruler of Gu Zhu and starved to death in the mountains of Shou Yang where their dead bodies remained unburied (it was considered disgraceful to have no one to bury you after death). Bao Jiao pumped himself up as a paragon while criticizing the rest of the people around him, then he wrapped his arms around a tree and stayed there until he died (after being admonished for his behavior). When Shen Tu Di’s criticisms weren’t listened to, he tied a huge rock to his back and drowned himself in the Yellow River where he became fish food. Jie Zi Tui was so loyal that he cut a piece of flesh from his thigh so Duke Wen would have food to eat. When Duke Wen later turned his back on him, Zi Tui went off in a huff, tied himself to a tree and killed himself by setting himself on fire. Wei Sheng made a date to meet a woman under a bridge. The woman didn’t show up, but even though the tides caused the water to rise, he wouldn’t leave. He just held on to one of the pillars of the bridge and drowned. These six men are no different than a dismembered dog, an abandoned suckling pig or a screeching beggar with an empty bowl. They all left behind any idea of becoming renowned and took death lightly, but didn’t give any thought to the roots that nourished their lives.
“Of those throughout the generations who would be considered to be loyal ministers none could outshine Prince Bi Gan and Wu Zi Xu. Zi Xu wound up in the Shen River (he was forced to commit suicide after angering the King of Wu by warning him of the danger of Yue, then the King threw his dead body in the river). Bi Gan had his heart cut out (after he repeatedly admonished the tyrant Zhou). Both of those men would be referred to as loyal ministers throughout the ages, but even so, they ended up being laughing stocks throughout the world.
“Looking at all the men I mentioned, from the first down to Bi Gan and Zi Xu, not one of them deserves to be looked up to.
“You’re the one who wanted to come to tell me something. If you want to tell me about the affairs of ghosts, then I couldn’t possible understand what you’d have to say. If you want to tell me about the affairs of people, then I’m not interested in that. I’ve already heard about all those stories and understand them thoroughly.
“Now I’m going to tell you about people’s emotions. Their eyes want to see colors. Their ears want to hear sounds. Their mouths want to taste flavors. They want their aspirations to be fulfilled. People think it’s best to live for a hundred years, see it as mediocre to live for eighty years, and find it least attractive to live for merely sixty years. Excluding the times when one is seriously ill and leaving out the times when one is in mourning, the times when one can open one’s mouth and laugh out loud wouldn’t be more than four or five days in a month.
“The heavens and the earth are without end, but one who dies is limited by time. To try to hold on to what is ultimately limited by time and retain a sense of that which passes without end – don’t even try to do that. It would be no different than trying to see a speeding stallion passing by a crack in a wall. Anyone who isn’t able to rejoice in what’s within their hearts and the expressions that come from their hearts, nor nourish themselves throughout their natural lifespan has made no connection whatsoever with Dao.
“Everything you’ve said to me is something I’ve already rejected. Get out of here in a hurry and go back where you came from without speaking another word. The path you’ve chosen is utter lunacy, filled with falsehoods, pretentiously clever, and hypocritically self-serving. There’s not a shred of truth in it. Why even bother discussing it?”
Kong Zi bowed twice then hurried off. He went out the door and got into his carriage. He dropped the reins three times. His eyes were so blurred that he couldn’t see where he was going and his complexion was as pale as cold embers. He grabbed hold of the crossbar with his head bowed down and couldn’t compose himself. When he reached the east gate of Lu he happened to come across Liu Xia Ji.
Liu Xia Ji said:
“So here you are at the gate tower. I haven’t seen you for days. Your chariot and horses look like you’ve been traveling. Did you go off to meet with Zhi?”
Kong Zi looked up at the sky and sighed, saying:
“Yes, indeed I did.”
Liu Xia Ji said:
“Did Zhi tear down all your suggestions as I predicted?”
Kong Zi said:
“He sure did. You might say I was like someone who went to cauterize a wound he didn’t even have. I rushed off thinking I could anticipate what was in the tiger’s head and ruffle his whiskers, but I barely escaped his hungry mouth!”
Zi Zhang (Sir Expansion) asked Man Gou De (Satisfied With What He Has):
“Why don’t you behave properly? If you don’t behave properly, you won’t be trusted. If you’re not trusted you won’t be promoted. If you’re not promoted, you won’t get a raise in pay. Therefore, you should be thinking about making a name for yourself in order to increase your income and get what’s righteously yours. If you abandon the idea of getting fame and fortune and just go along with what’s in your heart, then the ones in power will act in a way that will prevent you from being able to do for a single day what you’re not told to do by others!”
Man Gou De said:
“One who’s wealthy is without shame. One who’s illustrious is trusted by many. Of those who have fame and fortune, how many of them are without shame and are trustworthy? Therefore, observing their fame and counting up their fortunes is the only thing they really trust in. If you abandon the idea of getting fame and fortune and just go along with what’s in your heart, then the ones in power will act any way they want, and you can simply embrace the heavens.”
Zi Zhang said:
“In ancient times Jie and Zhou were esteemed emperors. They were so rich they possessed the whole world. But nowadays if you were to say to a group of servants: ‘Your behavior is comparable to that of Jie and Zhou’ they’d blush with embarrassment and not appreciate those words since even people in low positions find those men despicable. Zhong Ni
(Confucius) and Mo Di (Mozi) were as poor as common people. But nowadays if you were to say to a prime minister: ‘Your behavior is comparable to Zhong Ni and Mo Di’ they’d take on a gentle and unassuming attitude saying they could never be a match for those men since scholars sincerely admire them. Therefore a powerful emperor may not necessarily be looked up to, and people who suffer through poverty may not necessarily be looked down upon. Those who are deemed highly and lowly are differentiated by whether their actions are good or evil.”
Man Gou De said:
“Petty thieves are arrested, but great robbers become dukes and lords. It’s within the gates of the dukes and lords that those who claim to be righteous exist. In former times Duke Huan, Ziao Bai, murdered his elder brother in order to have an intimate relationship with his sister-in-law, but Guan Zhong nevertheless became his prime minister. Lord Tian Cheng murdered his ruler in order to take over the country, but Kong Zi nevertheless accepted gifts from him. In their private discussions they put down people who’d do those kinds of things, but in their behavior they kowtow to them. So the emotions behind their words and behavior are at conflict within their chests, and they can’t possibly bring them into harmony! Therefore it was written: ‘Who is evil and who is good? If one is successful, they become a leader. If one fails, they get dragged in the dust.’ ”
Zi Zhang said:
“If you don’t behave properly you’d be without a sense of ethics about which members of your family should receive the most respect, you’d be without a sense of righteousness as to the worthy and the unworthy, and you’d be without a sense of hierarchy between the aged and the young. And as for the Five Relationships and Six Positions, how could you differentiate between them?”
(Note: The Five Relationships [sovereign/minister, father/son, husband/wife, elder/younger brothers, friend/friend] and Six Positions [sovereign, minister, father, son, husband, spouse] were mandates set up to show the order of respect which should be shown between people of different status.)
Man Gou De said:
“Yao killed his eldest son and Shun exiled his half brother. Did they have a sense of ethics about which relative should receive the most respect? Tang banished Jie (his ruler) and King Wu killed Zhou (his ruler). Did they have a sense of righteousness as to the worthy and unworthy? King Ji was promoted to the throne (in preference over his older brother who was next in line) and Duke Zhou killed his older brother (in order to become the next heir). Did they have a sense of hierarchy between the aged and the young? The Confucians are hypocritical in their statements and the Mohists preach unconditional love for all. Are they differentiating between the Five Relationships and the Six Positions?
“Actually, you’re attempting to rectify things by becoming famous while I’m attempting to rectify things by becoming beneficial. Becoming famous and becoming beneficial don’t follow the same principles, nor do they allow for introspection about Dao. This is what Wu Yue (Without Restrictions) had to say about our disagreement: ‘People who are in lowly positions would sacrifice themselves for wealth, and noblemen would sacrifice themselves for fame. The reasons each of them have for wanting to change their circumstances in life, which ultimately affects their true natures, are different, but the fact that they’re willing to abandon who they are and make sacrifices to become what they’re not is the same.’
“Therefore, it’s been said:
‘Give up on the idea of being in a lowly position, and only sacrifice to what is from the heavens. Give up on the idea of being a nobleman, and only follow the principles of the heavens.
‘Whether moving in a crooked or straight way, allow either of them to lead to the pivot of the heavens. Face toward any of the four directions and allow any of them to increase or decrease in due time.
‘Whether right or wrong, either aspect rolls into one another like a ball on the palm of a hand. Only accomplish what is heard from the heart and that will be a manifestation of Dao.
‘Don’t adapt to what is perceived to be proper behavior and don’t feel accomplished at being righteous or you’ll lose sense of your own actions. Don’t be lured by wealth and don’t sacrifice for success or you’ll be abandoning the heavens.’
“Bi Gan had his heart cut out and Zi Xu had his eyeballs gouged – those misfortunes happened to them due to their loyalty. Zhi Gong testified against his own father (for stealing sheep) and Wei Sheng drowned to death (waiting for a girl under a bridge) – those disasters happened due to their faithfulness. Bao Zi stood still until he dehydrated and Shen Zi couldn’t control himself – they were harmed by their own uprightness. Kong Zi didn’t go see his mother and Kuang Zi didn’t go see his father (after his father sent him away for criticizing him) – those losses occurred because of their sense of righteousness.
“Stories about those people have been passed down through the ages and even today their words are still being quoted. They are believed by the scholars to have spoken of the truth and that their behavior must be followed. Therefore, when they’re beset by calamities they try to give up on worrying about them.”
Wu Zu (Never Has Enough) asked Zhi He (Perceptively Harmonious):
“Of all people, there’s no one who don’t pursue fame and go after possessions. People want to be around those who are rich. When they’re around those who are rich they kowtow to them. They kowtow to them and place them in high regard. Someone who’s regarded so highly will surely live a long life, feel tranquil and enjoy all their experiences along the way. Now you’re the only one who doesn’t want to have these experiences. Is that because you’re ignorant? Or is it because you really do desire those things but don’t think you have the strength to pull it off? Or are you just so intent on rejecting what’s due you that you can’t get that out of your mind?”
Zhi He said:
“Those type of people consider themselves to be individuals who, although they’re sharing their time in life with those around them and are living in a community with others, see themselves as having severed themselves from the world around them. They think they’ve passed way beyond the scholars of this generation. They think they’re so special that no one could show them any other way of thinking. As a result they weigh the past and present in their own myopic viewpoint of differing between right and wrong and change along with the trends of the times. They allow the present times to dictate their comings and goings, what they’ll abandon and what they’ll retain as respectful, and consider themselves to be behaving properly. These are the ideas they use as a basis for living a long life – feeling tranquil with their ideas and enjoying their experiences along the way. But aren’t they actually far from that? When tragedy strikes they get overcome by their sorrow, and when things are tranquil they feel safely secure as though they’re not imprisoned by their own bodies. When they feel afraid they try to guard against their own insecurities, and when they’re enjoying themselves they’re on the lookout for more delights as though they’re not imprisoned by their own minds. When they’re taking actions they know they’re acting, but they don’t know what the results of their actions might be. They think their actions are as honorable as those of an emperor, but since their wealth is dependent on the world around them they can’t possibly avoid disasters.”
Wu Zu said:
“When a person is wealthy there’s nothing he wouldn’t benefit from. He’d have the most beautiful things and exert the utmost power. The position taken by a perfected person prevents them from capturing those things. The position taken by a worthy person makes them unable to acquire those things. The bravery and strength of fearless people can be used to make them appear threatening and powerful. The knowledge and strategies of clever people can be used to make them appear bright and insightful. The virtue of reliable people can be used to make them appear worthy and kind hearted. Not having to cater to the demands of a state, one can be as stern and imposing as a strict father. Furthermore, a person doesn’t have to spend time educating their minds as to what’s pleasurable, nor investigate their bodies to find what brings them the most serenity in order to appreciate fine music, beautiful women, delicious flavors and influential power. To not wait around for someone to teach them about what they desire or loathe nor what they want to avoid or accept is the nature of those people. Although you might want to find fault with me for what’s going on in the world, what’s there for me to apologize for?”
Zhi He said:
“When a wise person acts it’s because they’re moved by the common people, not in an effort to violate them but with consideration for them. When they already have enough they don’t need to contend with anyone else, don’t need to take actions nor go looking for anything. When they find themselves without enough, then they go out and look for it, competing for what they need but not because they are acting from greed. When they have enough for themselves and extra, they refuse to accept any more and abandon pursuits in the world, but not because they’re acting unselfish. In reality greed and unselfishness aren’t constructs placed upon someone by others, but they are prisons created by measurements placed on oneself. One can have the power of an emperor but not use it to feel arrogantly superior over others. One can have the wealth of the whole world but not use it to mock others. He calculates the risks involved and considers both sides before taking any actions that might harm his nature. In that way he might turn away from or refuse to accept something, but not because of a desire for fame or reputation. Yao and Shun brought about harmony in the world when they were emperors, but not because they felt that they were benevolent to the people of the world. They wouldn’t allow their own sense of goodness to bring harm to their natures. Shan Juan and Xu You were each given the throne but they refused to accept it. That wasn’t because they wanted to make a pretentious show of acting like they were humbly unworthy, but because they didn’t want to allow the affairs of the world to harm who they were. Each of those men moved toward what was most beneficial for them while rejecting what would cause them harm, and the world praises them for their insightfulness. They’re due that praise even though they didn’t do what they did for fame or reputation.”
WuZu said:
“Those who strive for that kind of reputation think they have to bring undue hardships on their bodies, reject flavorful food and restrict proper nourishment in order to keep themselves alive. By doing that they end up suffering physical illness and a series of calamities just in an effort not to die.”
Zhi He said:
“Those who maintain a balance have good fortune while those who go to excesses do harm to themselves. That’s true for all things, and even more so for those who accumulate wealth. A rich person’s ears are always listening for the sounds of bells, drums, pipes and flutes, and his mouth is always drooling for the flavor of grain-fed animals and fine wine. He’s so completely wrapped up in those sensations that he forgets all about what he’s supposed to be doing. This is called being in utter chaos. He holds on so tightly to his addictions that his passions end up being like a heavy load he can’t bear the weight of. This is called suffering from a hardship. He’s greedy for money to achieve a comfortable life. He’s relentlessly seeking power to achieve supremacy. Then he sits around in his home indulging himself while his fattened body lusts for more. This is called being really physically sick. His desire for wealth and the accumulation of possessions have overcome him to the extent that he can’t listen to anything else and he doesn’t know how to escape. Moreover, he’s so filled with lust that he can’t give it up. This is called being disgraceful. He’s accumulated more wealth than he can use, yet he keeps accepting more and more without being able to part with any of it. His mind is filled with distress about what he’s going to have to do to seek more advantages and not fail. This is called being anxiety-ridden. In his home he’s afraid robbers will come and take what he owns, and when he’s away from home he’s worried that thieves will accost him and steal his money. Inside he protects himself with sturdy walls and wouldn’t dare to walk outside alone. This is called being fearful. These six conditions are the most harmful things in the world, yet he tries to forget about them and doesn’t have the sense to look at them with consternation. When a great disaster finally overcomes him, he’ll strive to find something within him to deal with it and even use up all of his wealth in the effort, but but he won’t be able to achieve a release from his burden for a single day. Then he’ll look for fame but won’t find it. He’ll search for his possessions but won’t be able to grasp them. Having completely wrapped himself up in his ambitions to the detriment of his physical health for the things he thinks he wants – isn’t this the epitome of delusion?”
