○二○ ○二年八月一日 雖貴富不以養傷身○雖貧賤不以利累形○今世 之下○夫大王亶父可謂能尊生矣○能尊生者○ 因杖筴而去之○民相連而從之○遂成國於岐山 聞之○不以所用養害所養○ 子皆勉居矣○為吾臣與為狄人臣奚以異○且吾 而殺其弟○與人之父居而殺其子○吾不忍也○ 人之所求者土地也○大王亶父曰○與人之兄居 ○事之以犬馬而不受○事之以珠玉而不受○狄 大王亶父居豳○狄人攻之○事之以皮帛而不受 於海○終身不反也○ 以舜之德為未至也○於是夫負妻戴○携子以入 之為人○葆力之士也○ 下讓其友石户之農○石户之農曰○捲捲乎○后 遂不受○於是去而入深山○莫知其處○舜以天 得○吾何以天下為哉○悲夫○子之不知餘也○ 而作○日入而息○逍遙於天地之間○而心意自 种○形足以勞動○秋收斂○身足以休食○日出 於宇宙之中○冬日衣皮毛○夏日衣葛絺○春耕 異乎俗者也○舜以天下讓善卷○善卷曰○餘立 故天下大器也○而不以易生○此有道者之所以 治之○未暇治天下也○ 州之伯○子州之伯曰○予适有幽憂之病○方且 唯無以天下為者可以托天下也○舜讓天下於子 夫天下至重也○而不以害其生○又况他物乎○ ○我适有幽憂之病○方且治之○未暇治天下也 ○子州之父曰○以我為天子○猶之可也○雖然 堯以天下讓許由○許由不受○又讓於子州支父 莊子南華經

第二十八章讓王

故曰○道之真以治身○其緒餘以為國家○其土 顏闔者○真惡富貴也○ 使者還○反審之○复來求之○則不得已○故若 若審之○ 使者致幣○顏闔對曰○恐聽謬而遺使者罪○不 顏闔對曰○此闔之家也○ ○顏闔自對之○使者曰○此顏闔之家與○ 守陋閭○苴布之衣○而自飯牛○魯君之使者至 魯君聞顏闔得道之人也○使人以幣先焉○顏闔 子華子可謂知輕重矣○ 也○ 僖侯曰○善哉○教寡人者衆矣○未嘗得聞此言 不得也○ 所爭者○其輕於韓又遠○君固愁身傷生以憂戚 ○身亦重於兩臂○韓之輕於天下亦遠矣○今之 子華子曰○甚善○自是觀之○兩臂重於天下也 昭僖侯曰○寡人有攫也○ ○然而攫之者必有天下○君能攫之乎○ 言曰○左手攫之則右手廢○右手攫之則左手廢 憂色○子華子曰○今使天下書銘於君前○書之 韓魏相與爭侵地○子華子見昭僖侯○昭僖侯有 君也○ 者○可謂不以國傷生矣○此固越人之所欲得為 王子搜非惡為君也○惡為君之患也○若王子搜 舍我乎○ 綏登車○仰天而呼曰○君乎○君乎○獨不可以 不肯出○越人熏之以艾○乘以王輿○王子搜援 越國無君○求王子搜不得○從之丹穴○王子搜 越人三世弑其君○王子搜患之○逃乎丹穴○而 ○豈不惑哉○ 之人居高官尊爵者○皆重失之○見利輕亡其身
也○ 王欲廢法毁約而見說○此非臣之所以聞於天下 軍入郢○說畏難而避寇○非故隨大王也○今大 ○今臣之知不足以存國○而勇不足以死寇○吴 屠羊說曰○楚國之法○必有重賞大功而后得見 王曰○見之○ 誅○大王反國○非臣之功○故不敢當其賞○ 屠羊說曰○大王失國○非臣之罪○故不敢伏其 王曰○強之○ 禄已复矣○又何賞之有○ ○說失屠羊○大王反國○說亦反屠羊○臣之爵 ○將賞從者○及屠羊說○屠羊說曰○大王失國 楚昭王失國○屠羊說走而從於昭王○昭王反國 其卒○民果作難而殺子陽○ 所以不受也○ 而遺我粟○至其罪我也○又且以人之言○此吾 子列子笑○謂之曰○君非自知我也○以人之言 君過而遺先生食○先生不受○豈不命邪○ 妾聞為有道者之妻子○皆得佚樂○今有饑色○ 辭○使者去○子列子入○其妻望之而拊心曰○ 鄭子陽即令官遺之粟○子列子見使者○再拜而 ○君無乃為不好士乎○ ○曰○列御寇○盖有道之士也○居君之國而窮 子列子窮○容貌有饑色○客有言之於鄭子陽者 之重哉○ 則其所用者重而所要者輕也○夫生者豈特隨侯 隨侯之珠○彈千仞之雀○世必笑之○是何也○ ○必察其所以之與所以為○今且有人於此○以 危身棄生以殉物○豈不悲哉○凡聖人之動作也 事也○非所以完身養生也○今世俗之君子○多 苴以治天下○由此觀之○帝王之功○聖人之餘
知足者○不以利自累也○審自得者○失之而不 孔子愀然變容○曰○善哉○回之意○丘聞之○ 愿仕○ 足以自娱○所學夫子之道者足以自樂也○回不 以給飦粥○郭內之田十畝○足以為絲麻○鼓琴 顏回對曰○不愿仕○回有郭外之田五十畝○足 孔子謂顏回曰○回○來○家貧居卑○胡不仕乎 故養志者忘形○養形者忘利○致道者忘心矣○ 天地○若出金石○天子不得臣○諸侯不得友○ 而肘見○納屨而踵決○曳縱而歌○商頌○聲滿 日不舉火○顏十年不制衣○正冠而纓絶○捉襟 曾子居衛○緼袍無表○色腫噲○手足胼胝○三 馬之飾○憲不忍為也○ 比周而友○學以為人○教以為己○仁義慝○輿 子貢逡巡而有愧色○原憲笑曰○夫希世而行○ 行謂之病○今憲貧也○非病也○ 原憲應之曰○憲聞之○無財謂之貧○學而不能 應門○子貢曰○嘻○先生何病○ 車不容巷○往見原憲○原憲華冠縰履○杖藜而 ○匡坐而弦歌○子貢乘大馬○中紺而表素○軒 桑以為樞而瓮牖○二室○褐以為塞○上漏下濕 原憲居魯○環堵之室○茨以生草○蓬户不完○ 遂不受也○ ○愿复反吾屠羊之肆○ 可以貪爵禄而使吾君有妄施之名乎○說不敢當 也○萬鍾之禄○吾知其富於屠羊之利也○然豈 屠羊說曰○夫三旌之位○吾知其貴於屠羊之肆 ○子綦為我延之以三旌之位○ 王謂司馬子綦曰○屠羊說居處卑賤而陳義甚高
由娱於頴陽○而共伯得乎丘首○ ○道得於此○則窮通為寒暑風雨之序矣○故許 古之得道者○窮亦樂○通亦樂○所樂非窮通也 子貢曰○吾不知天之高也○地之下也○ 孔子削然反琴而弦歌○子路扢然執乾而舞○ 也○陳蔡之隘○於丘其幸乎○ 德○天寒既至○霜雪既降○吾是以知松柏之茂 何窮之為○故內省而不窮於道○臨難而不失其 道之謂窮○今丘抱仁義之道以遭亂世之患○其 孔子曰○是何言也○君子通於道之謂通○窮於 子路○子貢入○子路曰○如此者○可謂窮矣○ 曰○由與賜○細人也○召而來○吾語之○ 顏回無以應○入告孔子○孔子推琴○喟然而嘆 無耻也若此乎○ 藉夫子者無禁○弦歌鼓琴○未嘗絶音○君子之 於宋○窮於商周○圍於陳蔡○殺夫子者無罪○ 貢相與言曰○夫子再逐於魯○削跡於衛○伐樹 顏色甚憊○而弦歌於室○顏回擇菜○子路○子 孔子窮於陳蔡之間○七日不火食○藜羹不糝○ 衣之士○雖未至乎道○可謂有其意矣○ 魏牟○萬乘之公子也○其隱岩穴也○難為於布 矣○ 而強不從者○此之謂重傷○重傷之人○無壽類 瞻子曰○不能自勝則從○神無惡乎○不能自勝 中山公子牟曰○雖知之○未能自勝也○ 瞻子曰○重生○重生則利輕○ 魏闕之下○奈何○ 中山公子牟謂瞻子曰○身在江海之上○心居乎 今於回而后見之○是丘之得也○ 惧○行修於內者○無位而不怍○丘誦之久矣○
○加富二等○就官一列○ 至於岐陽○武王聞之○使叔旦往見之○與盟曰 往觀焉○ ○二人相謂曰○吾聞西方有人○似有道者○試 昔周之興○有士二人處於孤竹○曰伯夷○叔齊 乃負石而自沈於庐水○ 我乎○吾不忍久見也○ 義者○不受其禄○無道之世○不踐其土○况尊 犯其難○我享其利○非廉也○吾聞之曰○非其 瞀光辭曰○廢上○非義也○殺民○非仁也○人 立乎○ ○武者遂之○仁者居之○古之道也○吾子胡不 乃自投棝水而死○湯又讓瞀光○曰○知者謀之 之人再來漫我以其辱行○吾不忍數聞也○ 而讓我○必以我為貪也○吾生乎亂世○而無道 曰○后之伐桀也謀乎我○必以我為賊也○勝桀 湯遂與伊尹謀伐桀○克之○以讓卞隨○卞隨辭 曰○強力忍垢○吾不知其他也○ 湯曰○伊尹何如○ 曰○吾不知也○ 湯曰○孰可○ 湯又因瞀光而謀○瞀光曰○非吾事也○ 曰○吾不知也○ 湯曰○孰可○ 湯將伐桀○因卞隨而謀○卞隨曰○非吾事也○ 因自投清泠之淵○ 不若是而已○又欲以其辱行漫我○吾羞見之○ ○后之為人也○居於畎畝之中○而游堯之門○ 舜以天下讓其友北人無擇○北人無擇曰○異哉
○二○ ○二年八月一日 有錯字請通知我 節戾行○獨樂其志○不事於世○此二士之節也 叔齊者○其於富貴也○苟可得已○則必不賴高 二子北至於首陽之山○遂餓而死焉○若伯夷○ ○其并乎周以涂吾身也○不如避之○以洁吾行 避其任○遇亂世不為苟存○今天下闇○殷德衰 利○是推亂以易暴也○吾聞古之士○遭治世不 威○割牲而盟以為信○湯行以說衆○殺伐以要 周見殷之亂而遽為政○上謀而行貨○阻兵而保 也○不以人之卑自高也○不以遭時自利也○今 ○樂與政為政○樂與治為治○不以人之壞自成 盡敬而不祈喜○其於人也○忠信盡治而無求焉 此非吾所謂道也○昔者神農之有天下也○時祀 血牲而埋之○二人相視而笑○曰○嘻○異哉○

Chapter 28 -- On Declining Power [Abdicating]

Yao offered to resign the empire to Hsu Yu, but the latter declined. He then offered it to Tzu Chou Chih Fu, who said, "There is no objection to making me emperor. But just now I am suffering from a troublesome disease, and am engaged in trying to cure it. I have no leisure to look after the empire."

Now the empire is of paramount importance. Yet here was a man who would not allow it to injure his chance of life. How much less then would he let other things do so? Yet it is only he who would do nothing in the way of government who is fit to be trusted with the empire. [Ruling an empire is to meditate, cultivate self. Our body is a world by itself. Time was not right then. Now it is the time to effect the system because we allow appointed head-of-state without power.]

Shun offered to resign the empire to Tzu Chou Chih Poh. The latter said, "Just now I am suffering from a troublesome disease, and am engaged in trying to cure it. I have no leisure to look after the empire."

Now the empire is a great trust; but not to sacrifice one's life for it is precisely where the man of Tao differs from the man of the world. (Cultivator of Tao will abdicate their throne when their time is not ripe. That is to be the Sage King. Therefore they prefer to be common people mingling with the populace minding their own business.)

Shun offered to resign the empire to Shan Chuan. Shan Chuan said, "I am a unit in the sum of the universe. In winter I wear fur clothes. In summer I wear grass-cloth. In spring I plough and sow, toiling with my body. In autumn I gather in the harvest, and devote myself to rest and enjoyment. At dawn I go to work; at sunset I leave off. Contented with my lot I pass through life with a light heart. Why then should I trouble myself with the empire? Ah, Sir, you do not know me."

So he declined, and subsequently hid himself among the mountains, nobody knew where.

Shun offered the empire to a friend, a laborer of Shih-lu. "Sire," said the latter, "you exert yourself too much. The chief thing is to husband one's strength,"--meaning that in point of real virtue Shun had not attained.

Then, husband and wife, bearing away their household gods and taking their children with them, went off to the sea and never came back. (From my understanding of the Chinese texts, there is no mention of household god. So household god may be an addition by the translator. Here, it also shows men of Tao refused high office when it is not the right time.)

When T'ai Wang Shan Fu was occupying Pin, he was attacked by savages. He offered them skins and silk, but they declined these. He offered them dogs and horses, but they declined these also. He then offered them pearls and jade, but these too they declined. What they wanted was the territory.

"To live with a man's elder brother," said T'ai Wang Shan Fu, "and slay his younger brother; to live with a man's father and slay his son,--this I could not bear to do. Make shift to remain here. To be my subjects or the subjects of these savages, where is the difference? Besides I have heard say that we ought not to let that which is intended to nourish life become injurious to life."

Thereupon he took his staff and went off. His people all followed him, and they founded a new State at the foot of mount Ch'i.

Now T'ai Wang Shan Fu undoubtedly had a proper respect for life. And those who have a proper respect for life, if rich and powerful, do not let that which should nourish injure the body. If poor and lowly, they do not allow gain to involve them in physical wear and tear. But the men of the present generation who occupy positions of power and influence, are all afraid of losing what they have got. Directly they see a chance of gain, away goes all care for their bodies. Is not that a cause for confusion?

In three successive cases the people of Yueh had put their prince to death. Accordingly, Shou, the son of the last prince, was much alarmed, and fled to Tan Hsueh, leaving the State of Yueh without a ruler. Shou was at first nowhere to be found, but at length he was traced to Tan-hsueh. He was, however, unwilling to come forth, so they smoked him out with moxa. They had a royal carriage ready for him; and as Shou seized the cord to mount the chariot, he looked up to heaven and cried, "Oh! ruling, ruling, could I not have been spared this?"

It was not that Shou objected to be a prince. He objected to the dangers associated with such positions. Such a one was incapable of sacrificing life to the State, and for that very reason the people of Yueh wanted to get him.

The States of Han and Wei were struggling to annex each other's territory when Tzu Hua Tzu went to see prince Chao Hsi. Finding the latter very downcast, Tzu Hua Tzu said, "Now suppose the representatives of the various States were to sign an agreement before your Highness, to the effect that although cutting off the left hand would involve loss of the right, while cutting off the right would involve loss of the left, nevertheless that whosoever would cut off either should be emperor over all,--would your Highness cut?"

"I would not," replied the prince.

"Very good," said Tzu Hua Tzu. "It is clear therefore that one's two arms are worth more than the empire. And one's body is worth more than one's arm, while the state of Han is infinitely less important than the empire. Further, what you are struggling over is of infinitely less importance than the State of Han. Yet your Highness is wearing out body and soul alike in fear and anxiety lest you should not get it."

"Good indeed!" cried the prince. "Many have counseled me, but I have never heard the like of this."

From which we may infer that Tzu Hua Tzu knew the difference between what was of importance and what was not.

The prince of Lu, hearing that Yen Ho had attained to Tao, dispatched messengers with presents to open communications. Yen Ho lived in a hovel. He wore clothes of coarse grass, and occupied himself in tending oxen. When the messengers arrived, Yen Ho went out to meet them; whereupon they enquired, "Is this where Yen Ho lives?"

"This is Yen Ho's house," replied the latter.

The messengers then produced the presents; but Yen Ho said, "I fear you have made a mistake. And as you might get into trouble, it would be as well to go back and make sure."

This the messengers accordingly did. When however they returned, there was no trace to be found of Yen Ho. Thus it is that men like Yen Ho hate wealth and power.

Wherefore it has been said that the best part of Tao is for self-culture, the surplus for governing a State, and the dregs for governing the empire. From which we may infer that the great deeds of kings and princes are but the leavings of the Sage. For preserving the body and nourishing vitality, they are of no avail. Yet the superior men of today endanger their bodies and throw away their lives in their greed for the things of this world. Is not this pitiable?

The true Sage in all his actions considers the why and the wherefore. But there are those nowadays who use the pearl of the prince of Sui to shoot a bird a thousand yards off. And the world of course laughs at them. Why? Because they sacrifice the greater to get the less. But surely life is of more importance even than the prince's pearl!

Lieh Tzu was poor. His face wore a hungry look. A visitor one day mentioned this to Tzu Yang of Cheng, saying, "Lieh Tzu is a scholar who has attained to Tao. He lives in your Excellency's State, and yet he is poor. Can it be said that your Excellency does not love scholars?"

Thereupon Tzu Yang gave orders that Lieh Tzu should be supplied with food. But when Lieh Tzu saw the messengers, he bowed twice and declined. When the messengers had gone, and Lieh Tzu went within, his wife gazed at him, and beating her breast said, "I have heard that the wife and children of a man of Tao are happy and joyful. But see how hungry I am. His excellency sent you food, and you would not take it. Is not this flying in the face of Providence?"

"His Excellency did not know me personally," answered Lieh Tzu with a smile. "It was because of what others said about me that he sent me the food. If then men were to speak ill of me, he would also act upon it. For that reason I refused the food."

Subsequently, there was trouble among the people of Cheng, and Tzu Yang was slain.

When Prince Chao of the Ch'u State lost his kingdom, he was followed into exile by his butcher, named Yueh. On his restoration, as he was distributing rewards to those who had remained faithful to him, he came to the name of Yueh.

Yueh, however, said, "When the prince lost his kingdom, I lost my butchery. Now that the prince has got back his kingdom, I have got back my butchery. I have recovered my office and salary. What need for further reward?"

On hearing this, the prince gave orders that he should be made to take his reward. "It was not through my fault," argued Yueh, "that the prince lost his kingdom, and I should not have taken the punishment. Neither was it through me that he got it back, and I cannot therefore accept the reward."

When the prince heard this answer, he commanded Yueh to be brought before him. But Yueh said, "The laws of the Ch'u State require that a subject shall have deserved exceptionally well of his prince before being admitted to an audience. Now my wisdom was insufficient to preserve this kingdom, and my courage insufficient to destroy the invaders. When the Wu soldiers entered Ying, I followed the prince. And if now the prince wishes to set law and custom aside, and summon me to an audience, this is not my idea of proper behavior on the part of the prince."

"Yueh," said the prince to Tzu Chi, his master of the house, "occupies a lowly position; yet his principles are of the most lofty. Go, make him a San Ching."

"I am aware," replied Yueh to the master of the house, "that the post of San Ching is more honorable than that of a butcher. And I am aware that the emolument is larger than what I now receive. Still, because I want preferment and salary, I cannot let my prince earn the reputation of being injudicious in his patronage. I must beg to decline. Let me go back to my butchery." And he adhered to his refusal.

Yuan Hsien dwelt in Lu,--in a mud hut, with a grass-grown roof, an apology for a door, and two mulberry-trees for door-posts. The windows which lighted his two rooms were no bigger than the mouth of a jar, and were closed by a wad of old clothes. The hut leaked from above and was damp under foot; yet Yuan Hsien sat gravely there playing on the guitar.

Tzu Kung came driving up in a fine chariot, in a white robe lined with purple; but the hood of the chariot was too big for the street.

When he went to see Yuan Hsien, the latter came to the door in a flowery cap, with his shoes down at heel, and leaning on a stalk.

"Good gracious!" cried Tzu Kung, "Whatever is the matter with you?"

"I have heard," replied Yuan Hsien, "that he who is without wealth is called poor, and that he who learns without being able to practice is said to have something the matter with him. Now I am merely poor; I have nothing the matter with me."

Tzu Kung was much abashed at this reply; upon which Yuan Hsien smiling continued, "To try to thrust myself forward among men; to seek friendship in mutual flattery; to learn for the sake of others; to teach for my own sake; to use benevolence and duty to one's neighbor for evil ends; to make a great show with horses and carriages,--these things I cannot do."

Tseng Tzu lived in the Wei State. His wadded coat had no outside cloth. His face was bloated and rough. His hands and feet were horny hard. For three days he had had no fire; no new clothes for ten years. If he set his cap straight the tassel would come off. If he drew up his sleeve his elbow would poke through. If he pulled up his shoe, the heel would come off. Yet slipshod he sang the Sacrificial Odes of Shang, his voice filling the whole sky, as though it had been some instrument of metal or stone.

The Son of Heaven could not secure him as a minister. The feudal princes could not secure him as a friend. For he who nourishes his purpose becomes oblivious of his body. He who nourishes his body becomes oblivious of gain. And he who has attained Tao becomes oblivious of his mind.

"Come hither," said Confucius to Yen Hui. "Your family is poor, and your position lowly. Why not go into official life?"

"I do not wish to," replied Yen Hui. "I have fifty acres of land beyond the city walls, which are enough to supply me with food. Ten more within the walls provide me with clothes. My lute gives me all the amusement I want; and the study of your doctrines keeps me happy enough. I do not desire to go into official life."

"Bravo! well said!" cried Confucius with beaming countenance. "I have heard say that those who are contented do not entangle themselves in the pursuit of gain. That those who have really obtained do not fear the contingency of loss. That those who devote themselves to cultivation of the inner man, though occupying no position, feel no shame. Thus indeed I have long preached. Only now, that I have seen Yen Hui, am I conscious of the realization of these words."

Prince Mou of Chung-shan said to Chan Tzu, "My body is in the country, but my heart is in town. What am I to do?"

"Make life of paramount importance," answered Chan Tzu, "and worldly advantage will cease to have weight."

"That I know," replied the Prince; "but I am not equal to the task."

"If you are not equal to this," said Chan Tzu, "then it were well for you to pursue your natural bent. Not to be equal to a task, and yet to force oneself to stick to it,--this is called adding one injury to another. And those who suffer such two-fold injury do not belong to the class of the long-lived."

Prince Mou of Wei was heir to the throne of a large State. For him to become a hermit among the hills was more difficult than for an ordinary cotton-clothed scholar. And although he had not attained to Tao, he may be said to have been on the way thither.

When Confucius was caught between the Ch'en and the Ts'ais, he went seven days without proper food. He ate soup of herbs, having no rice. He looked very much exhausted, yet he sat within playing his guitar and singing to it. Yen Hui was picking over the herbs, while Tzu Lu and Tzu Kung were talking together. One of them said, "Our Master has twice been driven out of Lu. They will have none of him in Wei. His tree was cut down in Sung. He got into trouble in Shang and Chou. And now he is surrounded by the Ch'ens and the Ts'ais. Whoever kills him is to be held guiltless. Whoever takes him prisoner is not to be interfered with. Yet all the time he goes on playing and singing without cease. Is this the right thing for a superior man to do?"

Yen Hui said nothing, but went inside and told Confucius, who laid aside his guitar and said with a loud sigh, "Yu and Tz'u are ignorant fellows. Bid them come, and I will speak to them."

When they entered Tzu Lu said, "We seen to have made a thorough failure."

"What do you mean?" cried Confucius. "The superior man who succeeds in Tao, has success. If he fails in Tao, he makes a failure. Now I, holding fast to the Tao of charity and duty towards one's neighbor, have fallen among the troubles of a disordered age. What failure is there in that? Therefore it is that by cultivation of the inner man there is no failure in Tao, and when danger comes there is no loss of virtue. It is the chill winter weather, it is frost, it is snow, which bring out the luxuriance of the pine and the fir. I regard it as a positive blessing to be thus situated as I am."

Thereupon he turned abruptly round and went on playing and singing. At this Tzu Lu hastily seized a shield and began dancing to the music, while Tzu Kung said, "I had no idea of the height of heaven and of the depth of earth."

The ancients who attained Tao were equally happy under success and failure. Their happiness had nothing to do with their failure or their success. Tao once attained, failure and success became mere links in a chain, like cold, heat, wind, and rain. Thus Hsu Yu enjoyed himself at Ying-yang, and Kung Poh found happiness on the hill-top.

Shun offered to resign the empire to his friend Pei Jen Wu Tse. "What a strange manner of man you are!" cried the latter. "Living in the furrowed fields, you exchanged such a life for the throne of Yao. And as if that was not enough, you now try to heap indignity upon me. I am ashamed of you." Thereupon he drowned himself in the waters of Ch'ing-ling.

When T'ang was about to attack Chieh, he went to consult with Pien Sui. "It is not a matter in which I can help you," said the latter.

"Who can?" asked T'ang.

"I do not know," replied Pien Sui. T'ang then went to consult Wu Kuang.

"It is not a matter in which I can help you," said the latter.

"Who can?" asked T'ang.

"I do not know," replied Wu Kuang.

"What do you think of I Yin?" asked T'ang.

"He forces himself," said Wu Kuang, "to put up with obloquy. Beyond this I know nothing of him." So T'ang took I Yin into his counsels. They attacked Chieh, and vanquished him.

Then T'ang offered to resign the empire in favor of Pien Sui. But Pien Sui declined, saying, "When your Majesty consulted with me about attacking Chieh, you evidently looked on me as a robber. Now that you have vanquished him, and you offer to resign in my favor, you evidently regard me as covetous. I was born indeed in a disordered age. But for a man without Tao to thus insult me twice, is more than I can endure." So he drowned himself in the river Chou.

Then T'amg offered to resign in favor of Wu Kuang, saying, "The wise plan, the brave execute, the good rest therein,-- such was the Tao of the ancients. Why, Sir, should not you occupy the throne?"

But Wu Kuang declined, saying, "To depose a ruler is not to do one's duty to one's neighbor. To slay the people is not charity. For others to suffer these wrongs, while I enjoy the profits is not honest. I have heard say that one should not accept a wage unless earned in accordance with right; and that is the world is without Tao, one should not put foot upon its soil, still less rule over it! I can bear this no longer." Thereupon he took a stone on his back and jumped into the river Lu.

At the rise of the Chou dynasty there were two scholars, named Po I and Shu Ch'i, who lived in Ku-tu. One of these said to the other, "I have heard that in the west there are men who are apparently in possession of Tao. Let us go and see them."

When they arrived at Ch'i-yang, Wu Wang heard of their arrival and sent Shu Tan to enter into a treaty with them. They were to receive emoluments of the second degree and rank of the first degree. The treaty was to be sealed with blood and buried. At this the two looked at each other and smiled. "Ah!" said one of them, "this is strange indeed. It is not what we called Tao. When Shen Nung ruled the empire, he worshipped God without asking for any reward. Sometimes it was the law he put in force; sometimes it was his personal influence he brought to bear. He was loyal and faithful to his people without seeking any return. He did not build his success upon another's ruin, nor mount high by means of another's fall, nor seize opportunities to secure his own advantage.

"But now that the Chous, beholding the iniquities of the Yins, have taken upon themselves to govern, we have intrigues above and bribes below. Troops are mobilized to protect prestige. Victims are slaughtered to give faith to a treaty. A show of virtue is made to amuse the masses. Fighting and slaughter are made the means of gain. Confusion has simply been exchanged for disorder.

"I have heard tell that the men of old, living  in quiet times, never shirked their duties; but lighting upon troubles times, nothing could make them stay. The empire is now in darkness. The virtue of the Chous had faded. For the empire to be united under the Chous would be a disgrace to us. Better flee away and keep our actions pure." Accordingly, these two philosophers went north to mount Shou-yang, where they subsequently starved themselves to death. (Cultivators of Tao should not follow this example. We cannot commit suicide.)

Men like Poh I and Shu Ch'i, if wealth and honor came to them so that they could properly accept, would assuredly not have recourse to such heroic measures, nor would they content to follow their own bent, without giving their services to their generation. Such was the purity of these two scholars.

[From the many examples given above, cultivation of Tao is for our internal Soul. Riches, high office, high authority, many sons, long life etc are burdens for men of Tao. To be simple, contented with life, preserving own vitality in repose, waiting for the day to come when one expires is to live a natural life. However at the end of earth existence, One will lead others to return.]

Edited on 9th June 2008

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