The Preservation of Life
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The Preservation of LifeHuman life is limited, but knowledge is limitless. To drive the limited in pursuit of the limitless is fatal; and to presume that one really knows is fatal indeed!
In doing good, avoid fame. In doing bad, avoid disgrace. Pursue a middle course as your principle. Thus you will guard your body from harm, preserve your life, fulfil your duties by your parents, and live your allotted span of life.
Prince Hueis cook was cutting up a bullock. Every blow of his hand, every heave of his shoulders, every tread of his foot, every thrust of his knee, every whshh of rent flesh, every chhk of the chopper, was in perfect rhythm, --like the dance of the Mulberry Grove, like the harmonious chords of g Shou.
"Well done!" cried the Prince. "Yours is skill indeed!"
"Sire," replied the cook laying down his chopper, "I have always devoted myself to Tao, which is higher than mere skill. When I first began to cut up bullocks, I saw before me whole bullocks. After three years practice, I saw no more whole animals. And now I work with my mind and not with my eye. My mind works along without the trol of the senses. Falling back upoernal principles, I glide through such great joints or cavities as there may be, acc to the natural stitution of the animal. I do not even touch the volutions of muscle and tendon, still less attempt to cut through large bones.
"A good cook ges his chopper once a year, -- because he cuts. An ordinary cook, one a month, -- because he hacks. But I have had this chopper een years, and although I have cut up many thousand bullocks, its edge is as if fresh from the whetstone. For at the joints there are always iices, and the edge of a chopper being without thiess, it remains only to ihat which is without thiess into su iice. Ihere is plenty of room for the blade to move about. It is thus that I have kept my chopper for een years as though fresh from the whetstone.
"heless, when I e upon a knotty part which is difficult to tackle, I am all caution. Fixing my eye on it, I stay my hand, aly apply my blade, until with a hwah the part yields like earth crumbling to the ground. Then I take out my chopper and stand up, and look around, and pause with an air of triumph. Then wiping my chopper, I put it carefully away."
"Bravo!" cried the Prince. "From the words of this cook I have learned how to take care of my life."
.. Hsien, of the Kungwen family, beheld a certain official, he was horrified, and said, "Who is that man? How came he to lose a leg? Is this the work of God, or of man?"
"Why, of course, it is the work of God, and not of man," was the reply. "God made this man one-legged. The appearanen is always balanced. From this it is clear that God and not man made him what he is."
A pheasant of the marshes may have to go teo get a peck, a huo get a drink. Yet pheasants do not want to be fed in a cage. For although they might have less worries, they would not like it. When Laotse died, Yi went to the funeral. He uttered three yells aed. A disciple asked him saying, "Were you not our Masters friend?"
"I was," replied Yi.
"And if so, do you sider that a suffit expression of grief at his death?" added the disciple.
"I do," said Yi. "I had thought he was a (mortal) man, but now I know that he was not. When I went in to mourn, I found old persons weeping as if for their children, young ones wailing as if for their mothers. When these people meet, they must have said words on the occasion and shed tears without any iion. (To cry thus at ones death) is to evade the natural principles (of life ah) and increase human attats, fetting the source from which we receive this life. The as called this evading the retribution of Heaven. The Master came, because it was his time to be born; He went, because it was his time to go away. Those t the natural course and sequence of things and live in obedieo it are beyond joy and sorrow. The as spoke of this as the emancipation from bohe fingers may not be able to supply all the fuel, but the fire is transmitted, and we know not when it will e to an end."
This Human World Yen huei {20} went to take leave of fucius. "Whither are you bound?" asked the Master.
"I am going to the State of Wei," was the reply.
"And what do you propose to do there?" tinued fucius.
"I hear," answered Yen Huei, "that the Prince of Wei is of mature age, but of an unmanageable disposition. He behaves as if the people were of no at, and will not see hisbbr>..</abbr> own faults. He disregards human lives and the people perish; and their corpses lie about like so muder growth in a marsh. The people do not know where to turn for help. And I have heard you say that if a state be well governed, it may be passed over; but that if it be badly goverhen we should visit it. At the door of physis there are many sick people. I would test my knowledge in this sehat perce I may do some good at that state."
"Alas!" cried fucius, "you will be only going to your doom. For Tao must not bustle about. If it does it will have divergent aims. From divergent aims e restlessness; from restlessness es worry, and from worry one reaches the stage of being beyond hope. The Sages of old first strengtheheir own character before they tried tthen that of others. Before you have strengthened your own character, what leisure have you to attend to the doings of wicked men? Besides, do you know into what virtue evaporates by motion and where knowledge ends? Virtue evaporates by motion into desire for fame and knowledge ends in tentions. Iruggle for fame men crush each other, while their wisdom but provokes rivalry. Both are instruments of evil, and are not proper principles of living.
"Besides, if before ones own solid character and iy bee an influence among men and before ones own disregard for fame reaches the hearts of men, one should go and force the preag of charity and duty and the rules of du wicked men, he would only make these men hate him for his very goodness. Such a person may be called a messenger of evil. A messenger of evil will be the victim of evil from others. That, alas! will be your end.
"Oher hand, if the Prince loves the good and hates evil, what object will you have in inviting him to ge his ways? Before you have opened your mouth, the Prince himself will have seized the opportunity to wrest the victory from you. Your eyes will be dazzled, your expression fade, your words will hedge about, your face will show fusion, and your heart will yield within you. It will be as though you took fire to quell fire, water to quell water, which is known as aggravation. And if you begin with cessions, there will be o them. If you his sound advid talk too much, you will die at the hands of that violent man.
"Of old, Chieh murdered Kuanlung Pang, and Chou slew Prince Pikan. Their victims were both men who cultivated themselves and cared for the good of the people, and thus offeheir superiors. Therefore, their superiot rid of them, because of their goodness. This was the result of their love for fame.
"Of old, Yao attacked the Tsung-chih and Hsu:-ao tries, and Ya attacked the Yu-hus. The tries were laid waste, their inhabitants slaughtered, their rulers killed. Yet they fought without ceasing, and strove for material objects to the last. These are instances of striving for fame or for material objects. Have you not heard that even Sages ot overe this love of fame and this desire for material objects (in rulers)? Are you then likely to succeed? But of course you have a plan. Tell it to me."
"Gravity of demeanor and humility; persistend singleness of purpose, -- will this do?" replied Yen Huei. "Alas, no," said fucius, "how it? The Prince is a haughty person, filled with pride, and his moods are fickle. No one opposes him, and so he has e to take actual pleasure in trampling upon the feelings of others. And if he has thus failed in the practice of routine virtues, do you expect that he will take readily to higher ones? He will persist in his ways, and though outwardly he may agree with you, inwardly he will not repent. How then will you make him mend his ways?"
"Why, then," (replied Yen Huei) "I be inwardly straight, and outwardly yielding, and I shall substantiate what I say by appeals to antiquity. He who is inwardly straight is a servant of God. And he who is a servant of God knows that the Son of Heaven and himself are equally the children of God {21}. Shall then such a orouble whether his words are approved or disapproved by man? Such a person is only regarded as an (i) child. This is to be a servant of God. He who is outwardly yielding is a servant of man. He bows, he kneels, he folds his hands -- such is the ceremonial of a minister. What all men do, shall I not do also? What all men do, none will blame me for doing. This is to be a servant of man. He who substantiates his words by appeals to antiquity is a servant of the Sages of old. Although I utter the words of warning and take him to task, it is the Sages of old who speak, and not I. Thus I shall not receive the blame for my uprightness. This is to be the servant of the Sages of old. Will this do?"
"No! How it?" replied fucius. "Your plans are too many. You are firm, but lag in prudence. However, you are only narrow minded, but you will not get into trouble; but that is all. You will still be far from influeng him because your own opinions are still tid."
"Then," said Yen Huei, "I go no further. I veo ask for a method."
fucius said, "Keep fast, and I shall tell you. Will it be easy for you when you still have a narrow mind? He who treats things as easy will not be approved by the bright heaven."
"My family is poor," replied Yen Huei, "and for many months we have tasted her wine nor flesh. Is that not fasting?"
"That is a fast acc to the religious observances," answered fucius, "but not the fasting of the heart."
"And may I ask," said Yen Huei, "in what sists the fasting of the heart?"
"trate your will. Hear not with your ears, but with your mind; not with your mind, but with your spirit. Let your hearing stop with the ears, a your mind stop with9９lｉｂ.s images. Let your spirit, however, be like a blank, passively respoo externals. In such opeivity only Tao abide. And that opeivity is the fasting of the heart."
"Then," said Yen Huei, "the reason I could not use this method was because of sciousness of a self. If I could apply this method, the assumption of a self would have gone. Is this what you mean by the receptive state?"
"Exactly so," replied the Master. "Let me tell you. Ehis mans service, but without idea of w for fame. Talk when he is in a mood to listen, and stop when he is not. Do without any sort of labels or self- advertisements. Keep to the One ahings take their natural course. Then you may have some ce of success. It is easy to stop walking: the trouble is to walk without toug the ground. As a of man, it is easy to use artificial devices; but not as a of God. You have heard of winged creatures flying. You have never heard of flying without wings. You have heard of men being wise with knowledge. You have never heard of men wise without knowledge "Look at that emptiness. There is brightness in ay room. Good luck dwells in repose. If there is not (inner) repose, your mind will be galloping about though you are sitting still. Let your ears and eyes unicate within but shut out all knowledge from the mind. Then the spirits will e to dwell therein, not to mention man. This is the method for the transformation (influeng) of all Creation. It was the key to the influence of Yu and Shun, and the secret of the success of Fu Hsi and Chi Chu. How much more should the an follow the same rule?"
[Two ses are omitted here. ~ Editor]
A certain carpenter Shih was travelling to the Chi State. On reag Shady Circle, he saw a sacred li tree iemple to the God of Earth. It was se that its shade could cover a herd of several thousand cattle. It was a hundred spans in girth, t up eighty feet over the hilltop, before it branched out. A dozen boats could be cut out of it. Crowds stood gazing at it, but the carpeook no notice, a on his way without even casting a look behind. His apprentice however took a good look at it, and when he caught up with his master, said, "Ever since I have handled an adze in your service, I have never seen such a splendid piece of timber. How was it that you, Master, did not care to stop and look at it?"
"Fet about it. Its not worth talking about," replied his master. "Its good for nothing. Made into a boat, it would sink; into a coffin, it would rot; into furniture, it would break easily; into a door, it would sweat; into a pillar, it would be worm-eaten. It is wood of no quality, and of no use. That is why it has attais present age."
When the carpenter reached home, he dreamt that the spirit of the tree appeared to him in his sleep and spoke to him as follows: "What is it you io pare me with? Is it with fine-grained wood? Look at the cherry-apple, the pear, the e, the pumelo, and other fruit bearers? As soon as their fruit ripens they are stripped and treated with indignity. The great boughs are snapped off, the small ones scattered abroad. Thus do these trees by their own value iheir own lives. They ot fulfil their allotted span of years, but perish prematurely because they destroy themselves for the (admiration of) the world. Thus it is with all things. Moreover, I tried for a long period to be useless. Many times I was in danger of being cut down, but at length I have succeeded, and so have bee exceedingly useful to myself. Had I indeed been of use, I should not be able to grow to this height. Moreover, you and I are both created things. Have dohen with this criticism of each other. Is a good-for-nothing fellow in immi danger of death a fit person to talk of a good-for-nothing tree?" When the carpenter Shih awaked and told his dream, his apprentice said, "If the tree aimed at uselessness, how was it that it became a sacred tree?"
"Hush!" replied his master. "Keep quiet. It merely te iemple to escape from the abuse of those who do not appreciate it. Had it not bee sacred, how many would have wao cut it down! Moreover, the means it adopts for safety is different from that of others, and to criticize it by ordinary standards would be far wide of the mark."
Tsechi of Nan-po was travelling on the hill of Shang when he saw a large tree wh<dfn>藏书网</dfn>ich astonished him very much. A thousand chariot teams of four horses could find shelter us shade. "What tree is this?" cried Tsechi. "Surely it must be unusually fiimber." Then looking up, he saw that its branches were too crooked for rafters; and looking down he saw that the trunks twisting loose grain made it valueless for coffins. He tasted a leaf, but it took the skin off his lips; and its odor was s that it would make a man intoxicated for three days together. "Ah!" said Tsechi, "this tree is really good for nothing, and that is how it has attaihis size. A spiritual man might well follow its example of uselessness."
Iate of Sung there is a land belonging to the gs, where thrive the catalpa, the cedar, and the mulberry. Such as are of one span or so in girth are cut down for monkey cages. Those of two or three spans are cut down for the beams of fine houses. Those of seven ht spans are cut down for the solid (unjointed) sides of rich mens coffins. Thus they do not fulfil their allotted span of years, but perish youh the axe. Such is the misfortune which overtakes worth. For the sacrifices to the River God, her bulls with white foreheads, ns with high snouts, nor men suffering from piles, be used. This is known to all the soothsayers, for these are regarded as inauspicious. The wise, however, would regard them as extremely auspicious (to themselves).
There was a hunchbaamed Su. His jaws touched his navel. His shoulders were higher than his head. His neck bouck out toward the sky. His viscera were turned upside down. His buttocks were where his ribs should have been. By tail, or washing, he was easily able to earn his living. By sifting rice he could make enough to support a family of ten. When orders came down for a scription, the hunchback walked about uned among the crowd. And similarly, in gover scription for public works, his deformity saved him from being called. Oher hand, when it came to gover donations of grain for the disabled, the hunchback received as much as three g and of firewood, ten faggots. And if physical deformity was thus enough to preserve his body until the end of his days, how much more should moral aal deformity avail!
When fucius was in the Chu State, the etric Chieh Yu passed his door, saying, "O phoenix! O phoenix! How has thy virtue fallen! Wait not for the ing years, nor hanker back to the past. When the right principles prevail oh, prophets will fulfil their mission. When the right principles prevail not, they will but preserve themselves. At the present day, they are but trying to keep out of jail! The good fortunes of this world are light as feathers, yet imates them at their true value. The misfortunes of this life are weighty as the earth, yet none knows how to keep out of their reao more, no more, show off your virtue. Beware, beware, move cautiously on! O brambles, O brambles, wound not my steps! I pick my way about, hurt not my feet!" {22}
The mountain trees iheir own cutting down; lamp oil is own burning up. amon bark be eaten; therefore the tree is cut down. Lacquer be used, therefore the tree is scraped. All men know the utility of useful things; but they do not know the utility of futility.
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