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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?" | Zhuangzi Translation | Glossary/Index A to N | Glossary/Index P to Z | ZZ Links | ZZ Books | | Return Home | Laozi's Dao De Jing | Your Dao De Jing | Zhuangzi (Chuang Tzu) | Links | Meditation | Dao (Tao) is Open Forum | Book List | Other Stuff | |
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