My
definition
of expertness has nothing to do with benevolence and righteousness; it means being expert in regard to your Virtue, that is all.
Chuang Tzu
"
"That's good. But you still haven't got it. "
Another day, the two met again and Yen Hui said, "I'm improving! "
"What do you mean by that? "
"I've forgotten rites and music! "
"That's good. But you still haven't got it. "
Another day, the two met again and Yen Hui said, "I'm improving! "
"What do you mean by that? "
"I can sit down and forget everything! "
Confucius looked very startled and said, "What do you mean, sit down and forget everything. '-"
Yen Hui said, "I smash up my limbs and body, drive out perception and intellect, cast off form, do away with understanding, and make myself identical with the Great Thoroughfare. This is what I mean by sitting down and forgetting everything. "
Confucius said, "If you're identical with it, you must have no more likes! If you've been transformed, you must have no more constancy! So you really are a worthy man after all! 23 With your permission, I'd like to become your follower. "
Master Yu and Master Sang were friends. Once it rained incessantly for ten days. Master Yu said to himself, Master Sang is probably having a bad time, and he wrapped up some rice and took it for his friend to eat. When he got to Master Sang's gate, he heard something like singing or crying, and someone striking a lute and saying:
Father?
Mother?
Heaven?
Man?
It was as though the voice would not hold out and the singer were rushing to get through the words.
Master Yu went inside and said, "What do you mean - singing a song like that! "
"I was pondering what it is that has brought me to this extremity, but I couldn't find the answer. My father and mother surely wouldn't wish this poverty on me. Heaven covers all without partiality; earth bears up all without partiality - heaven and earth surely wouldn't single me out to make me poor. I try to discover who is doing it, but I can't get the answer. Still, here I am - at the very extreme. It must be fate. "
Section SEVEN - FIT FOR EMPERORS AND KINGS
NIEH CH'UEH WAS QUESTIONING Wang Ni. Four times he asked a question and four times Wang Ni said he didn't know. Nieh Ch'ueh proceeded to hop around in great glee and went and told Master P'u-i. Master P'u-i said, "Are you just now finding that out? 1 The clansman Yu-yu was no match for the clansman T'ai. 2 The clansman Yu-yu still held on to benevolence and worked to win men over. He won men over all right, but he never got out into [the realm of] `notman. ' The clansman T'ai, now - he lay down peaceful and easy; he woke up wide-eyed and blank. Sometimes he thought he was a horse; sometimes he thought he was a cow. His understanding was truly trustworthy; his virtue was perfectly true. He never entered [the realm of] `not-man. ' " 3
Chien Wu went to see the madman Chieh Yu. Chieh Yu said, "What was Chung Shih telling you the other day? " 4 Chien Wu said, "He told me that the ruler of men should devise his own principles, standards, ceremonies, and regulations, and then there will be no one who will fail to obey him and be transformed by them. "
The madman Chieh Yu said, "This is bogus virtue! To try to govern the world like this is like trying to walk the ocean, to drill through a river, or to make a mosquito shoulder a mountain! When the sage governs, does he govern what is on the outside? He makes sure of himself first, and then he acts. He makes absolutely certain that things can do what they are supposed to do, that is all. The bird flies high in the sky where it can escape the danger of stringed arrows. The field mouse burrows deep down under the sacred hill where it won't have to worry about men digging and smoking it out. Have you got less sense than these two little creatures? "
T'ien Ken was wandering on the sunny side of Yin Mountain. When he reached the banks of the Liao River, he happened to meet a Nameless Man. He questioned the man, saying, "Please may I ask how to rule the world? "
The Nameless Man said, "Get away from me, you peasant! What kind of a dreary question is that! I'm just about to set off with the Creator. And if I get bored with that, then I'll ride on the Light-and-Lissome Bird out beyond the six directions, wandering in the village of Not-Even-Anything and living in the Broad-and-Borderless field. What business5 do you have coming with this talk of governing the world and disturbing my mind? "
But T'ien Ken repeated his question. The Nameless Man said, "Let your mind wander in simplicity, blend your spirit with the vastness, follow along with things the way they are, and make no room for personal views-then the world will be governed. "
Yang Tzu-chu6 went to see Lao Tan and said, "Here is a man swift as an echo, strong as a beam, with a wonderfully clear understanding of the principles of things, studying the Way without ever letting up - a man like this could compare with an enlightened king, couldn't he? "
Lao Tan said, "In comparison to the sage, a man like this is a drudging slave, a craftsman bound to his calling, wearing out his body, grieving his mind. They say it is the beautiful markings of the tiger and the leopard that call out the hunters, the nimbleness of the monkey and the ability of the dog to catch rats' that make them end up chained. A man like this - how could he compare to an enlightened king? "
Yang Tzu-chu, much taken aback, said, "May I venture to ask about the government of the enlightened king? "
Lao Tan said, "The government of the enlightened king? His achievements blanket the world but appear not to be his own doing. His transforming influence touches the ten thousand things but the people do not depend on him. With him there is no promotion or praise - he lets everything find its own enjoyment. He takes his stand on what cannot be fathomed and wanders where there is nothing at all. "
In Cheng there was a shaman of the gods named Chi Hsien. He could tell whether men would live or die, survive or perish, be fortunate or unfortunate, live a long time or die young, and he would predict the year, month, week,8 and day as though he were a god himself. When the people of Cheng saw him, they dropped everything and ran out of his way. Lieh Tzu went to see him and was completely intoxicated. Returning, he said to Hu Tzu,9 "I used to think, Master, that your Way was perfect. But now I see there is something even higher! "
Hu Tzu said, "I have already showed you all the outward forms, but I haven't yet showed you the substance-and do you really think you have mastered this Way of mine? There may be a flock of hens but, if there is no rooster, how can they lay fertile eggs? You take what you know of the Way and wave it in the face of the world, expecting to be believed! This is the reason men can see right through you. Try bringing your shaman along next time and letting him get a look at me. "
The next day Lieh Tzu brought the shaman to see Hu Tzu. When they had left the room, the shaman said, "I'm so sorry - your master is dying! There's no life left in him - he won't last the week. I saw something very strange-something like wet ashes! "
Lieh Tzu went back into the room, weeping and drenching the collar of his robe with tears, and reported this to Hu. Tzu.
Hu Tzu said, "Just now I appeared to him with the Pattern of Earth - still and silent, nothing moving, nothing standing up. He probably saw in me the Workings of Virtue Closed Off. 10 Try bringing him around again. "
The next day the two came to see Hu Tzu again, and when they had left the room, the shaman said to Lieh Tzu, "It certainly was lucky that your master met me! He's going to get better - he has all the signs of life! I could see the stirring of what had been closed off! "
Lieh Tzu went in and reported this to Hu Tzu.
Hu Tzu said, "Just now I appeared to him as Heaven and Earth - no name or substance to it, but still the workings, coming up from the heels. He probably saw in me the Workings of the Good One. 11 Try bringing him again. "
The next day the two came to see Hu Tzu again, and when they had left the room, the shaman said to Lieh Tzu, "Your master is never the same! I have no way to physiognomize him! If he will try to steady himself, then I will come and examine him again. "
Lieh Tzu went in and reported this to Hu Tzu.
Hu Tzu said, "Just now I appeared to him as the Great Vastness Where Nothing Wins Out. He probably saw in me the Workings of the Balanced Breaths. Where the swirling waves12 gather there is an abyss; where the still waters gather there is an abyss; where the running waters gather there is an abyss. The abyss has nine names and I have shown him three. 13 Try bringing him again. "
The next day the two came to see Hu Tzu again, but before the shaman had even come to a halt before Hu Tzu, his wits left him and he fled.
"Run after him! " said Hu Tzu, but though Lieh Tzu ran after him, he could not catch up. Returning, he reported to Hu Tzu, "He's vanished! He's disappeared! I couldn't catch up with him. "
Hu Tzu said, "Just now I appeared to him as Not Yet Emerged from My Source. I came at him empty, wriggling and turning, not knowing anything about `who' or `what,' now dipping and bending, now flowing in waves - that's why he ran away. "
After this, Lieh Tzu concluded that he had never really begun to learn anything. 14 He went home and for three years did not go out. He replaced his wife at the stove, fed the pigs as though he were feeding people, and showed no preferences in the things he did. He got rid of the carving and polishing and returned to plainness, letting his body stand alone like a clod. In the midst of entanglement he remained sealed, and in this oneness he ended his life.
Do not be an embodier of fame; do not be a storehouse of schemes; do not be an undertaker of projects; do not be a proprietor of wisdom. Embody to the fullest what has no end and wander where there is no trail. Hold on to all that you have received from Heaven but do not think you have gotten anything. Be empty, that is all. The Perfect Man uses his mind like a mirror - going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself.
The emperor of the South Sea was called Shu [Brief], the emperor of the North Sea was called Hu [Sudden], and the emperor of the central region was called Hun-tun [Chaos]. Shu and Hu from time to time came together for a meeting in the territory of Hun-tun, and Hun-tun treated them very generously. Shu and Hu discussed how they could repay his kindness. "All men," they said, "have seven openings so they can see, hear, eat, and breathe. But Hun-tun alone doesn't have any. Let's trying boring him some! "
Every day they bored another hole, and on the seventh day Hun-tun died.
Section EIGHT - WEBBED TOES
Two TOES WEBBED TOGETHER, a sixth finger forking off - these come from the inborn nature but are excretions as far as Virtue is concerned. 1 Swelling tumors and protruding wens - these come from the body but are excretions as far as the inborn nature is concerned. Men overnice in the ways of benevolence and righteousness try to put these into practice, even to line them up with the five vital organs! 2
This is not the right approach to the Way and its Virtue. Therefore he who has two toes webbed together has grown a flap of useless flesh; he who has a sixth finger forking out of his hand has sprouted a useless digit; and he who imposes overnice ways, webs and forked fingers, upon the original form of the five vital organs will become deluded and perverse in the practice of benevolence and righteousness and overnice in the use of his hearing and sight. Thus he who is web-toed in eyesight will be confused by the five colors, bewitched by patterns and designs, by the dazzling hues of blue and yellow, of embroidery and brocade - am I wrong? So we have Li Chu. 3
He who is overnice in hearing will be confused by the five notes, bewitched by the six tones, by the sounds of metal and stone, strings and woodwinds, the huang-chung and ta-lu pitch pipes - am I wrong? So we have Music Master K'uang. 4 He who is fork-fingered with benevolence will tear out the Virtue given him and stifle his inborn nature in order to seize fame and reputation, leading the world on with pipe and drum in the service of an unattainable ideal - am I wrong? So we have Tseng and Shih. 5 He who is web-toed in argumentation will pile up bricks, knot the plumb line, apply the curve,6 letting his mind wander in the realm of "hard" and "white," "likeness" and "difference," huffing and puffing away, lauding his useless words - am I wrong? So we have Yang and Mo. ' All these men walk a way that is overnice, web-toed, wide of the mark, fork-fingered, not that which is the True Rightness of the world.
He who holds to True Rightness8 does not lose the original form of his inborn nature. So for him joined things are not webbed toes, things forking off are not superfluous fingers, the long is never too much, the short is never too little. 9 The duck's legs are short, but to stretch them out would worry him; the crane's legs are long, but to cut them down would make him sad. What is long by nature needs no cutting off; what is short by nature needs no stretching. That would be no way to get rid of worry. I wonder, then, if benevolence and righteousness are part of man's true form? Those benevolent men-how much worrying they do!
The man with two toes webbed together would weep if he tried to tear them apart; the man with a sixth finger on his hand would howl if he tried to gnaw it off. Of these two, one has more than the usual number, the other has less, but in worrying about it they are identical. Nowadays the benevolent men of the age lift up weary eyes,10 worrying over the ills of the world, while the men of no benevolence tear apart the original form of their inborn nature in their greed for eminence and wealth. Therefore I wonder if benevolence and righteousness are really part of man's true form? From the Three Dynasties on down,11 what a lot of fuss and hubbub they have made in the world!
If we must use curve and plumb line, compass and square to make something right, this means cutting away its inborn nature; if we must use cords and knots, glue and lacquer to make something firm, this means violating its natural Virtue. So the crouchings and bendings of rites and music, the smiles and beaming looks of benevolence and righteousness, which are intended to comfort the hearts of the world, in fact destroy their constant naturalness.
For in the world there can be constant naturalness. Where there is constant naturalness, things are arced not by the use of the curve, straight not by the use of the plumb line, rounded not by compasses, squared not by T squares, joined not by glue and lacquer, bound not by ropes and lines. Then all things in the world, simple and compliant, live and never know how they happen to live; all things, rude and unwitting,12 get what they need and never know how they happen to get it. Past and present it has been the same; nothing can do injury to this [principle]. Why then come with benevolence and righteousness, that tangle and train of glue and lacquer, ropes and lines, and try to wander in the realm of the Way and its Virtue? You will only confuse the world!
A little confusion can alter the sense of direction; a great confusion can alter the inborn nature. How do I know this is so? Ever since that man of the Yu clan13 began preaching benevolence and righteousness and stirring up the world, all the men in the world have dashed headlong for benevolence and righteousness. This is because benevolence and righteousness have altered their inborn nature, is it not?
Let me try explaining what I mean. From the Three Dynasties on down, everyone in the world has altered his inborn nature because of some [external] thing. The petty man? - he will risk death for the sake of profit. The knight? - will risk it for the sake of fame. The high official? - he will risk it for family; the sage? - he will risk it for the world. All these various men go about the business in a different way, and are tagged differently when it comes to fame and reputation; but in blighting their inborn nature and risking their lives for something they are the same.
The slave boy and the slave girl were out together herding their sheep, and both of them lost their flocks. Ask the slave boy how it happened: well, he had a bundle of writing slips and was reading a book. 14 Ask the slave girl how it happened: well, she was playing a game of toss-and-wait-your-turn. They went about the business in different ways, but in losing their sheep they were equal. Po Yi died for reputation at the foot of Shou-yang mountain; Robber Chih died for gain on top of Eastern Mound. 15 The two of them died different deaths, but in destroying their lives and blighting their inborn nature they were equal. Why then must we say that Po Yi was right and Robber Chih wrong?
Everyone in the world risks his life for something. If he risks it for benevolence and righteousness, then custom names him a gentleman; if he risks it for goods and wealth, then custom names him a petty man. The risking is the same, and yet we have a gentleman here, a petty man there. In destroying their lives and blighting their inborn nature, Robber Chih and Po Yi were two of a kind. How then can we pick out the gentleman from the petty man in such a case?
He who applies his nature to benevolence and righteousness may go as far with it as Tseng and Shih, but I would not call him an expert. He who applies his nature to the five flavors may go as far with it as Yu Erh,16 but I would not call him an expert. He who applies his nature to the five notes may go as far with it as Music Master K'uang, but I would not call this good hearing. He who applies his nature to the five colors may go as far with it as Li Chu, but I would not call this good eyesight.
My definition of expertness has nothing to do with benevolence and righteousness; it means being expert in regard to your Virtue, that is all. My definition of expertness has nothing to do with benevolence or righteousness ;17 it means following the true form of your inborn nature, that is all. When I speak of good hearing, I do not mean listening to others; I mean simply listening to yourself. When I speak of good eyesight, I do not mean looking at others; I mean simply looking at yourself. He who does not look at himself but looks at others, who does not get hold of himself but gets hold of others, is getting what other men have got and failing to get what he himself has got. He finds joy in what brings joy to other men, but finds no joy in what would bring joy to himself. And if he finds joy in what brings joy to other men, but finds no joy in what would bring joy to himself, then whether he is a Robber Chih or a Po Yi he is equally deluded and perverse. I have a sense of shame before the Way and its Virtue, and for that reason I do not venture to raise myself up in deeds of benevolence and righteousness, or to lower myself in deluded and perverse practices.
"That's good. But you still haven't got it. "
Another day, the two met again and Yen Hui said, "I'm improving! "
"What do you mean by that? "
"I've forgotten rites and music! "
"That's good. But you still haven't got it. "
Another day, the two met again and Yen Hui said, "I'm improving! "
"What do you mean by that? "
"I can sit down and forget everything! "
Confucius looked very startled and said, "What do you mean, sit down and forget everything. '-"
Yen Hui said, "I smash up my limbs and body, drive out perception and intellect, cast off form, do away with understanding, and make myself identical with the Great Thoroughfare. This is what I mean by sitting down and forgetting everything. "
Confucius said, "If you're identical with it, you must have no more likes! If you've been transformed, you must have no more constancy! So you really are a worthy man after all! 23 With your permission, I'd like to become your follower. "
Master Yu and Master Sang were friends. Once it rained incessantly for ten days. Master Yu said to himself, Master Sang is probably having a bad time, and he wrapped up some rice and took it for his friend to eat. When he got to Master Sang's gate, he heard something like singing or crying, and someone striking a lute and saying:
Father?
Mother?
Heaven?
Man?
It was as though the voice would not hold out and the singer were rushing to get through the words.
Master Yu went inside and said, "What do you mean - singing a song like that! "
"I was pondering what it is that has brought me to this extremity, but I couldn't find the answer. My father and mother surely wouldn't wish this poverty on me. Heaven covers all without partiality; earth bears up all without partiality - heaven and earth surely wouldn't single me out to make me poor. I try to discover who is doing it, but I can't get the answer. Still, here I am - at the very extreme. It must be fate. "
Section SEVEN - FIT FOR EMPERORS AND KINGS
NIEH CH'UEH WAS QUESTIONING Wang Ni. Four times he asked a question and four times Wang Ni said he didn't know. Nieh Ch'ueh proceeded to hop around in great glee and went and told Master P'u-i. Master P'u-i said, "Are you just now finding that out? 1 The clansman Yu-yu was no match for the clansman T'ai. 2 The clansman Yu-yu still held on to benevolence and worked to win men over. He won men over all right, but he never got out into [the realm of] `notman. ' The clansman T'ai, now - he lay down peaceful and easy; he woke up wide-eyed and blank. Sometimes he thought he was a horse; sometimes he thought he was a cow. His understanding was truly trustworthy; his virtue was perfectly true. He never entered [the realm of] `not-man. ' " 3
Chien Wu went to see the madman Chieh Yu. Chieh Yu said, "What was Chung Shih telling you the other day? " 4 Chien Wu said, "He told me that the ruler of men should devise his own principles, standards, ceremonies, and regulations, and then there will be no one who will fail to obey him and be transformed by them. "
The madman Chieh Yu said, "This is bogus virtue! To try to govern the world like this is like trying to walk the ocean, to drill through a river, or to make a mosquito shoulder a mountain! When the sage governs, does he govern what is on the outside? He makes sure of himself first, and then he acts. He makes absolutely certain that things can do what they are supposed to do, that is all. The bird flies high in the sky where it can escape the danger of stringed arrows. The field mouse burrows deep down under the sacred hill where it won't have to worry about men digging and smoking it out. Have you got less sense than these two little creatures? "
T'ien Ken was wandering on the sunny side of Yin Mountain. When he reached the banks of the Liao River, he happened to meet a Nameless Man. He questioned the man, saying, "Please may I ask how to rule the world? "
The Nameless Man said, "Get away from me, you peasant! What kind of a dreary question is that! I'm just about to set off with the Creator. And if I get bored with that, then I'll ride on the Light-and-Lissome Bird out beyond the six directions, wandering in the village of Not-Even-Anything and living in the Broad-and-Borderless field. What business5 do you have coming with this talk of governing the world and disturbing my mind? "
But T'ien Ken repeated his question. The Nameless Man said, "Let your mind wander in simplicity, blend your spirit with the vastness, follow along with things the way they are, and make no room for personal views-then the world will be governed. "
Yang Tzu-chu6 went to see Lao Tan and said, "Here is a man swift as an echo, strong as a beam, with a wonderfully clear understanding of the principles of things, studying the Way without ever letting up - a man like this could compare with an enlightened king, couldn't he? "
Lao Tan said, "In comparison to the sage, a man like this is a drudging slave, a craftsman bound to his calling, wearing out his body, grieving his mind. They say it is the beautiful markings of the tiger and the leopard that call out the hunters, the nimbleness of the monkey and the ability of the dog to catch rats' that make them end up chained. A man like this - how could he compare to an enlightened king? "
Yang Tzu-chu, much taken aback, said, "May I venture to ask about the government of the enlightened king? "
Lao Tan said, "The government of the enlightened king? His achievements blanket the world but appear not to be his own doing. His transforming influence touches the ten thousand things but the people do not depend on him. With him there is no promotion or praise - he lets everything find its own enjoyment. He takes his stand on what cannot be fathomed and wanders where there is nothing at all. "
In Cheng there was a shaman of the gods named Chi Hsien. He could tell whether men would live or die, survive or perish, be fortunate or unfortunate, live a long time or die young, and he would predict the year, month, week,8 and day as though he were a god himself. When the people of Cheng saw him, they dropped everything and ran out of his way. Lieh Tzu went to see him and was completely intoxicated. Returning, he said to Hu Tzu,9 "I used to think, Master, that your Way was perfect. But now I see there is something even higher! "
Hu Tzu said, "I have already showed you all the outward forms, but I haven't yet showed you the substance-and do you really think you have mastered this Way of mine? There may be a flock of hens but, if there is no rooster, how can they lay fertile eggs? You take what you know of the Way and wave it in the face of the world, expecting to be believed! This is the reason men can see right through you. Try bringing your shaman along next time and letting him get a look at me. "
The next day Lieh Tzu brought the shaman to see Hu Tzu. When they had left the room, the shaman said, "I'm so sorry - your master is dying! There's no life left in him - he won't last the week. I saw something very strange-something like wet ashes! "
Lieh Tzu went back into the room, weeping and drenching the collar of his robe with tears, and reported this to Hu. Tzu.
Hu Tzu said, "Just now I appeared to him with the Pattern of Earth - still and silent, nothing moving, nothing standing up. He probably saw in me the Workings of Virtue Closed Off. 10 Try bringing him around again. "
The next day the two came to see Hu Tzu again, and when they had left the room, the shaman said to Lieh Tzu, "It certainly was lucky that your master met me! He's going to get better - he has all the signs of life! I could see the stirring of what had been closed off! "
Lieh Tzu went in and reported this to Hu Tzu.
Hu Tzu said, "Just now I appeared to him as Heaven and Earth - no name or substance to it, but still the workings, coming up from the heels. He probably saw in me the Workings of the Good One. 11 Try bringing him again. "
The next day the two came to see Hu Tzu again, and when they had left the room, the shaman said to Lieh Tzu, "Your master is never the same! I have no way to physiognomize him! If he will try to steady himself, then I will come and examine him again. "
Lieh Tzu went in and reported this to Hu Tzu.
Hu Tzu said, "Just now I appeared to him as the Great Vastness Where Nothing Wins Out. He probably saw in me the Workings of the Balanced Breaths. Where the swirling waves12 gather there is an abyss; where the still waters gather there is an abyss; where the running waters gather there is an abyss. The abyss has nine names and I have shown him three. 13 Try bringing him again. "
The next day the two came to see Hu Tzu again, but before the shaman had even come to a halt before Hu Tzu, his wits left him and he fled.
"Run after him! " said Hu Tzu, but though Lieh Tzu ran after him, he could not catch up. Returning, he reported to Hu Tzu, "He's vanished! He's disappeared! I couldn't catch up with him. "
Hu Tzu said, "Just now I appeared to him as Not Yet Emerged from My Source. I came at him empty, wriggling and turning, not knowing anything about `who' or `what,' now dipping and bending, now flowing in waves - that's why he ran away. "
After this, Lieh Tzu concluded that he had never really begun to learn anything. 14 He went home and for three years did not go out. He replaced his wife at the stove, fed the pigs as though he were feeding people, and showed no preferences in the things he did. He got rid of the carving and polishing and returned to plainness, letting his body stand alone like a clod. In the midst of entanglement he remained sealed, and in this oneness he ended his life.
Do not be an embodier of fame; do not be a storehouse of schemes; do not be an undertaker of projects; do not be a proprietor of wisdom. Embody to the fullest what has no end and wander where there is no trail. Hold on to all that you have received from Heaven but do not think you have gotten anything. Be empty, that is all. The Perfect Man uses his mind like a mirror - going after nothing, welcoming nothing, responding but not storing. Therefore he can win out over things and not hurt himself.
The emperor of the South Sea was called Shu [Brief], the emperor of the North Sea was called Hu [Sudden], and the emperor of the central region was called Hun-tun [Chaos]. Shu and Hu from time to time came together for a meeting in the territory of Hun-tun, and Hun-tun treated them very generously. Shu and Hu discussed how they could repay his kindness. "All men," they said, "have seven openings so they can see, hear, eat, and breathe. But Hun-tun alone doesn't have any. Let's trying boring him some! "
Every day they bored another hole, and on the seventh day Hun-tun died.
Section EIGHT - WEBBED TOES
Two TOES WEBBED TOGETHER, a sixth finger forking off - these come from the inborn nature but are excretions as far as Virtue is concerned. 1 Swelling tumors and protruding wens - these come from the body but are excretions as far as the inborn nature is concerned. Men overnice in the ways of benevolence and righteousness try to put these into practice, even to line them up with the five vital organs! 2
This is not the right approach to the Way and its Virtue. Therefore he who has two toes webbed together has grown a flap of useless flesh; he who has a sixth finger forking out of his hand has sprouted a useless digit; and he who imposes overnice ways, webs and forked fingers, upon the original form of the five vital organs will become deluded and perverse in the practice of benevolence and righteousness and overnice in the use of his hearing and sight. Thus he who is web-toed in eyesight will be confused by the five colors, bewitched by patterns and designs, by the dazzling hues of blue and yellow, of embroidery and brocade - am I wrong? So we have Li Chu. 3
He who is overnice in hearing will be confused by the five notes, bewitched by the six tones, by the sounds of metal and stone, strings and woodwinds, the huang-chung and ta-lu pitch pipes - am I wrong? So we have Music Master K'uang. 4 He who is fork-fingered with benevolence will tear out the Virtue given him and stifle his inborn nature in order to seize fame and reputation, leading the world on with pipe and drum in the service of an unattainable ideal - am I wrong? So we have Tseng and Shih. 5 He who is web-toed in argumentation will pile up bricks, knot the plumb line, apply the curve,6 letting his mind wander in the realm of "hard" and "white," "likeness" and "difference," huffing and puffing away, lauding his useless words - am I wrong? So we have Yang and Mo. ' All these men walk a way that is overnice, web-toed, wide of the mark, fork-fingered, not that which is the True Rightness of the world.
He who holds to True Rightness8 does not lose the original form of his inborn nature. So for him joined things are not webbed toes, things forking off are not superfluous fingers, the long is never too much, the short is never too little. 9 The duck's legs are short, but to stretch them out would worry him; the crane's legs are long, but to cut them down would make him sad. What is long by nature needs no cutting off; what is short by nature needs no stretching. That would be no way to get rid of worry. I wonder, then, if benevolence and righteousness are part of man's true form? Those benevolent men-how much worrying they do!
The man with two toes webbed together would weep if he tried to tear them apart; the man with a sixth finger on his hand would howl if he tried to gnaw it off. Of these two, one has more than the usual number, the other has less, but in worrying about it they are identical. Nowadays the benevolent men of the age lift up weary eyes,10 worrying over the ills of the world, while the men of no benevolence tear apart the original form of their inborn nature in their greed for eminence and wealth. Therefore I wonder if benevolence and righteousness are really part of man's true form? From the Three Dynasties on down,11 what a lot of fuss and hubbub they have made in the world!
If we must use curve and plumb line, compass and square to make something right, this means cutting away its inborn nature; if we must use cords and knots, glue and lacquer to make something firm, this means violating its natural Virtue. So the crouchings and bendings of rites and music, the smiles and beaming looks of benevolence and righteousness, which are intended to comfort the hearts of the world, in fact destroy their constant naturalness.
For in the world there can be constant naturalness. Where there is constant naturalness, things are arced not by the use of the curve, straight not by the use of the plumb line, rounded not by compasses, squared not by T squares, joined not by glue and lacquer, bound not by ropes and lines. Then all things in the world, simple and compliant, live and never know how they happen to live; all things, rude and unwitting,12 get what they need and never know how they happen to get it. Past and present it has been the same; nothing can do injury to this [principle]. Why then come with benevolence and righteousness, that tangle and train of glue and lacquer, ropes and lines, and try to wander in the realm of the Way and its Virtue? You will only confuse the world!
A little confusion can alter the sense of direction; a great confusion can alter the inborn nature. How do I know this is so? Ever since that man of the Yu clan13 began preaching benevolence and righteousness and stirring up the world, all the men in the world have dashed headlong for benevolence and righteousness. This is because benevolence and righteousness have altered their inborn nature, is it not?
Let me try explaining what I mean. From the Three Dynasties on down, everyone in the world has altered his inborn nature because of some [external] thing. The petty man? - he will risk death for the sake of profit. The knight? - will risk it for the sake of fame. The high official? - he will risk it for family; the sage? - he will risk it for the world. All these various men go about the business in a different way, and are tagged differently when it comes to fame and reputation; but in blighting their inborn nature and risking their lives for something they are the same.
The slave boy and the slave girl were out together herding their sheep, and both of them lost their flocks. Ask the slave boy how it happened: well, he had a bundle of writing slips and was reading a book. 14 Ask the slave girl how it happened: well, she was playing a game of toss-and-wait-your-turn. They went about the business in different ways, but in losing their sheep they were equal. Po Yi died for reputation at the foot of Shou-yang mountain; Robber Chih died for gain on top of Eastern Mound. 15 The two of them died different deaths, but in destroying their lives and blighting their inborn nature they were equal. Why then must we say that Po Yi was right and Robber Chih wrong?
Everyone in the world risks his life for something. If he risks it for benevolence and righteousness, then custom names him a gentleman; if he risks it for goods and wealth, then custom names him a petty man. The risking is the same, and yet we have a gentleman here, a petty man there. In destroying their lives and blighting their inborn nature, Robber Chih and Po Yi were two of a kind. How then can we pick out the gentleman from the petty man in such a case?
He who applies his nature to benevolence and righteousness may go as far with it as Tseng and Shih, but I would not call him an expert. He who applies his nature to the five flavors may go as far with it as Yu Erh,16 but I would not call him an expert. He who applies his nature to the five notes may go as far with it as Music Master K'uang, but I would not call this good hearing. He who applies his nature to the five colors may go as far with it as Li Chu, but I would not call this good eyesight.
My definition of expertness has nothing to do with benevolence and righteousness; it means being expert in regard to your Virtue, that is all. My definition of expertness has nothing to do with benevolence or righteousness ;17 it means following the true form of your inborn nature, that is all. When I speak of good hearing, I do not mean listening to others; I mean simply listening to yourself. When I speak of good eyesight, I do not mean looking at others; I mean simply looking at yourself. He who does not look at himself but looks at others, who does not get hold of himself but gets hold of others, is getting what other men have got and failing to get what he himself has got. He finds joy in what brings joy to other men, but finds no joy in what would bring joy to himself. And if he finds joy in what brings joy to other men, but finds no joy in what would bring joy to himself, then whether he is a Robber Chih or a Po Yi he is equally deluded and perverse. I have a sense of shame before the Way and its Virtue, and for that reason I do not venture to raise myself up in deeds of benevolence and righteousness, or to lower myself in deluded and perverse practices.
