University of Virginia Library

BOOK SEVEN

Chapter XXI

ILLUSTRATIONS OF LAO TZŬ'S TEACHINGS[1]

When All-under-Heaven follows Tao, there is no emergency,
tranquillity increases daily,[3] and couriers are not employed.
Hence the saying: "Race-horses are reserved for hauling
dung."

When All-under-Heaven does not follow Tao, there is
constant warfare, and self-defence against each other lasts
for years without stopping, till the troops cannot return
home, even though armour and helmets bring about lice
and moths and swallows and sparrows nest in the tents of
the generals. Hence the saying: "War horses are bred in
the suburb."

Once a man of Ti presented to Duke Wên of Chin fox
furs with thin haired tails and leopard fur with black spots.
Accepting the guest's presents, Duke Wên heaved a sigh,

saying, "Because of the beauty of their skin, these animals
became the victims of a chastisement." Indeed, the ruler
of a state who fell a victim to a chastisement because of
his popularity, was King Yen of Hsü[4] ; those who fell
victims to chastisements because of their cities and territories,
were Yü and Kuo. Hence the saying: "No greater crime
than submitting to desire."

Earl Chih, having annexed the fiefs of Fan and Chung-hang,
attacked Chao incessantly. Meanwhile, as Han and
Wey betrayed him, his army was defeated at Chin-yang, he
was killed to the east of Kao-liang, his territory was partitioned,
and his skull was lacquered and made into a liquor
vessel. Hence the saying: "No greater misery than not
knowing sufficiency."

The Ruler of Yü wanted the team of the Ch`ü breed
and the Jade from Ch`ui-chi and took no advice from
Kung Chi-Ch`i. In consequence his state went to ruin
and he himself to death. Hence the saying: "No greater
fault than avarice."

Any country, if able to preserve itself, is fair, and, if able
to attain hegemony, is excellent. Anybody, if able to live
on, is fair, and, if wealthy and noble, is excellent. Therefore,
if not self-destructive, the state will not go to ruin and the
self will not be killed. Hence the saying: "Who knows
sufficiency's sufficiency[5] is always[6] sufficient."

King Chuang of Ch`u, after winning the war with Chin,[9]
held a hunt at Ho-yung. Upon his return, he gave a reward
to Sun-shu Ao. However, Sun-shu Ao asked for the sandy
and stony land by the Han River. According to the Law
of the Ch`u State, allotments to feudal nobles should be
confiscated after two generations, but only Sun-shu Ao's
fief was left intact. The reason why his fief[10] was not
confiscated was because the land was sterile. Accordingly,
sacrifices at his family shrine lasted for nine generations
unbroken. Hence the saying: "What is well planted is not
uprooted; what is well preserved cannot be looted. For
by sons and grandsons the sacrificial celebrations shall
not cease." Thus was the case with Sun-shu Ao.

If the ruler has the reins of government in his grip, he is
said to be "heavy". If the ruler does not depart from
his seat, he is said to be "resting". If heavy, he can control
the light. If resting, he can subdue the moving. Hence the
saying: "The heavy is of the light the root, and rest is
motion's master. Therefore the superior man in his daily
work does not depart from gravity."

The state is the gravity of the ruler of men. The Father
Sovereign while still alive alienated the state. In other
words, he departed from gravity. Therefore, though he
enjoyed himself at Tai and Yün-chung, he had already
slipped the Chao State off his grip. Thus, the Father
Sovereign, having been a sovereign of ten thousand chariots,
became in his personal conduct too light for All-underHeaven.
To lose one's own position[12] is said to be "light"
and to depart from one's seat is said to be "moving".
Therefore, the Father Sovereign was imprisoned alive and
eventually put to an end. Hence the saying: "If he is
too light, he will lose his vassals. If he is too restless, he
will lose the throne." This was the case with the Father
Sovereign.

The position that is influential is the deep to the ruler of
men. Who rules men, his position must be more[13] influential
than the ministers' position. Once lost, it would not be
recovered. After Duke Chien lost it to T`ien Ch`êng and
the Duke of Chin lost it to the Six Nobles, their states
went to ruin and they were put to death. Hence the saying:
"The fish should not escape from the deep."

True, reward and punishment are the state's sharp tools.
If held in the hands of the ruler, they control the ministers.
If held in the hands of the ministers, they control the ruler.
If the ruler shows the tool of reward, the ministers will
minimize it and thereby distribute private favours. If the
ruler shows the tool of punishment, the ministers will
aggravate it and thereby overawe the people. Since if the
ruler of men shows the tool of reward, the ministers will
abuse his position, and if he shows the tool of punishment,
they will utilize his authority, hence the saying: "The
state's sharp tools should not be shown to anybody."

The King of Yüeh, after surrendering himself to Wu,[14]
showed its ruler how to invade Ch`i with a view to exhausting
its strength. The troops of Wu, having defeated Ch`i's
men at the Mugwort Mound, expanded their forces from

the Chiang and the Ch`i[15] and displayed their strength at
the Yellow Pool.[16] As a result, it became possible for the
King of Yüeh to rout Wu's men at Lake Five.[17] Hence
the saying: "When you are about to weaken anything,
you would strengthen it."

When Duke Hsien of Chin was about to raid Yü, he
presented to them a jade and a team of horses. When Earl
Chih was about[18] to raid Ch`ou-yu, he presented to them
grand chariots. Hence the saying: "When you are about
to take,[19] you would give."

To carry out a plan before it takes shape and thereby
accomplish a great achievement in All-under-Heaven, is
"a revelation of secrets". To be small and weak but willing
to keep humble, is the way "the weak conquer the strong".[20]

What has a form, always begins its greatness from
smallness. What endures a long time, always begins its
abundance from scarcity. Hence the saying: "The most
difficult undertakings in All-under-Heaven necessarily
originate while easy, and the greatest undertakings in
All-under-Heaven necessarily originate while small." Therefore,
who wants to control anything, starts when it is small.[21]
Hence the saying: "Contemplate a difficulty when it is
easy. Manage a great thing when it is small."

A dike ten thousand feet long begins its crumbling with
holes made by ants; a room one hundred feet square begins
its burning with sparks of fire[22] leaping through cracks of
chimneys. For the same reason,[23] Pai Kuei on inspecting
the dikes blocked up all holes; old man[24] on suppressing
fire plastered all cracks. Therefore, Pai Kuei met no disaster
of any flood and old man met no fire disaster. Both were
thus good examples of taking precautions against things

when they are easy in order to avoid difficulties and paying
attention to things when they are small in order to prevent
their greatness.

Pien Ch`iao once had an interview with Duke Huan of
Ch`i.[25] After standing for a while, Pien Ch`iao said: "Your
Highness has a disease in the capillary tubes. If not treated
now, it might go deep." "I have no disease," replied
Marquis[26] Huan. After Pien Ch`iao went out, Marquis
Huan remarked: "Physicians are fond of treating healthy
men so as to display their attainments."

Ten days later, Pien Ch`iao again had an interview and
said: "The disease of Your Highness is in the flesh and
skin. If not treated now, it will go still deeper." To this
advice Marquis Huan made no reply. Pien Ch`iao went out.
Marquis Huan was again displeased.

After ten more days, Pien Ch`iao had another interview
and said: "The disease of Your Highness is in the stomach
and intestines. If not treated now, it will go still deeper."
Again Marquis Huan made no reply to the advice. Pien
Ch`iao went out. Marquis Huan was again displeased.

After ten more days, Pien Ch`iao, looking at Marquis
Huan, turned back and ran away. The Marquis sent men
out to ask him. "Diseases that are in the capillary tubes,"
said Pien Ch`iao, "can be reached by hot water or flat irons.
Those in the flesh and skin can be reached by metal or stone
needles. Those in the stomach and intestines can be reached
by well-boiled drugs. But after they penetrate the bones and
marrow, the patients are at the mercy of the Commissioner

of Life[27] wherefore nothing can be done. Now that the
disease of His Highness is in his bones and marrow, thy
servant has no more advice to give."

In the course of five more days, Marquis Huan began to
feel pain in his body, and so sent men out to look for Pien
Ch`iao, who, however, had already gone to the Ch`in State.
Thus ended the life of Marquis Huan.

For this reason, good physicians, when treating diseases,
attack them when they are still in the capillary tubes. This
means that they manage things when they are small. Hence,[28]
the saintly man begins to attend to things when it is early
enough.

Of yore, when Prince of Chin, Ch`ung-erh, was living
in exile, once he passed through the Chêng[29] State. The
Ruler of Chêng behaved impolitely to him. Against the
manner Shu Chan remonstrated with him, saying: "He is
a worthy prince. May Your Highness treat him with great
courtesy and thereby place him under an obligation!"
To this counsel the Ruler of Chêng never listened. Therefore
Shu Chan again admonished him, saying: "If your Highness
does not treat him with great courtesy, the best way is to
put him to death and let no calamity appear in the future."
Again the Ruler[30] of Chêng never listened. After the Prince's
return to the Chin State, he raised an army and sent an
expedition against Chêng, routing them by long odds and
taking eight cities from them.

When Duke Hsien of Chin with the Jade from Ch'ui-chi
as present was going to borrow the way through Yü, to
attack Kuo, High Officer Kung Chi-ch`i admonished the
Ruler of Yü, saying: "The request should not be granted.
When the lips are gone, the teeth are cold. Yü and Kuo
ought to rescue each other, not because they want to place
each other under any obligation, but because if Chin
destroys Kuo to-day, to-morrow Yü will follow on its heels
to ruin." The Ruler of Yü, taking no advice from him,
accepted the jade and lent them the way. After taking Kuo,
Chin withdrew and destroyed Yü in turn.

Thus, these two ministers both strove to suppress troubles
when they were still in capillary tubes, but both their rulers
failed to adopt their counsels. Thus, Shu Chan and Kung
Chi-ch`i were the Pien Ch`iao of Chêng and Yü, to whose
words both their rulers paid no heed. As a result, Chêng
was routed and Yü destroyed. Hence the saying: "What
is still at rest is easily kept quiet. What has not as yet appeared
is easily prevented."

Of old, Chow made chop-sticks of ivory. Thereby was
the Viscount of Chi frightened. He thought: "Ivory
chop-sticks would not be used with earthen-wares but with
cups made of jade or of rhinoceros horns. Further, ivory
chop-sticks and jade cups would not go with the soup
made of beans and coarse greens but with the meat of longhaired
buffaloes and unborn leopards. Again, eaters of the
meat of long-haired buffaloes and unborn leopards would
not wear short hemp clothes and eat in a thatched house
but would put on nine layers of embroidered dresses and

move to live in magnificent mansions and on lofty terraces.
Afraid of the ending, I cannot help trembling with fear at
the beginning."

In the course of five years, Chow made piles of meat in
the form of flower-beds, raised roasting pillars, walked upon
mounds of distiller's grains, and looked over pools of wine.
In consequence ended the life of Chow. Thus, by beholding
the ivory chop-sticks, the Viscount of Chi foreknew the
impending catastrophe of All-under-Heaven. Hence the
saying: "Who beholds smallness is called enlightened."

Kou-chien, after surrendering himself to Wu, held shield
and spear and became a front guard of the horses[31] of King
Wu. Therefore, he became able to kill Fu-ch`a at Ku-su.
Likewise, King Wên was insulted at the Jade Gate,[32] but his
facial colour showed no change. In the long run, King
Wu took Chow prisoner at the Pastoral Field. Hence the
saying: "Who preserves tenderness is called strong."

The King of Yüeh could become hegemonic because
he was not sick of surrender. King Wu could become

supreme because he was not sick of insult. Hence the
saying: "The saintly man is not sick. As he is not sick,
he can get rid of sickness."[33]

Once a countryman of Sung came by a jade stone, which
he presented to Tzŭ-han.[35] This Tzŭ-han refused to accept.
"It is a treasure," remarked the countryman, "and should
become a gentleman's possession but not for a rustic's
use." In reply Tzŭ-han said: "You regard the jade as
treasure, I regard the refusal to accept the jade as treasure."
Thus, the countryman desired the possession of the jade,
but Tzŭ-han did not desire it. Hence the saying: "The
saintly man desires to be desireless, and does not prize
articles difficult to get."

Once Wang Shou carried books on his back when
travelling, and met Hsü Fêng in Chou. To him Hsü[36]
Fêng said: "Any task is an act; action arises from the
needs of the time; and time[37] has no permanent tasks.
Books contain sayings; sayings arise from knowledge;
and a well-informed person does not have to keep books
around. Now, why should you carry them around?"
Hearing this, Wang Shou burned the books and danced
with joy. For the same reason, well-informed persons do

not teach with sayings and intelligent persons do not fill
cases with books.[38] This is what the world passes by, and
Wang Shou reverted to it. In other words, he learned to be
not learned. Hence the saying: "He learns to be not
learned and reverts[39] to what multitudes of people pass by."

Indeed, everything has a definite shape. It should
accordingly be put to use. Accordingly, one should follow
its shape. Therefore, if reposed, one should stand on Teh;
if moving, he should act on Tao.

Once a man of Sung made for the ruler mulberry leaves
of ivory.[40] It took him three years to complete them.
Having stems and branches, wide and narrow, and tiny
buds and colourful[41] gloss, they were scattered amidst real
mulberry leaves and showed no difference from them.
After all, this man was on account of his skilfulness endowed
with a bounty in the Sung State.

When Lieh Tzŭ heard this, he said: "Supposing heaven
and earth made a leaf in three years, then things that have
leaves would be few." Therefore, if you do not count on
the natural resources of heaven and earth but look to one
man for everything, or if you do not follow the course of
reason and principle but learn from the wisdom of one man,
it is the same as to make a single leaf in three years. For this
reason, farming in winter, even the Master of Grains[42]
would not be able to turn out good crops; but rich harvests

in years of abundance even bondmen and bondmaids could
not spoil. Thus, if you depend on the power of one man,
even the Master of Grains would not be sufficient; but if
you follow the course of nature, then bondmen and bondmaids
would be plenty. Hence the saying: "He assists[43]
the myriad things in their natural development, but he does
not venture to interfere."

Holes are the doors and windows of the spirit. The ears
and the eyes are exhausted by sounds and colours. Mental
energy is exhausted by outer attractions. As a result, there
is no master inside the body. If there is no master inside
the body, then though all kinds of good and bad luck pile
like hills and mountains, there is no way to know them.
Hence the saying: "Without passing out of the door the
Course of All-under-Heaven I prognosticate.[44] Without
peeping through the window the Way of Heaven I
contemplate."[45] This amounts to saying that the spirit
never goes astray from its real abode.

Once upon a time Viscount[46] Hsiang of Chao learned
driving from Prince Yü[47] -ch`i. All at once he started racing
with Yü-ch`i. He changed his horses three times, but thrice
he lagged behind. Thereupon Viscount Hsiang said: "You
teach me how to drive, but the course is not as yet
completed." "The course is completed," said Yü-ch`i in
reply, "but the fault lies in the way it is applied. In general,
what is important in driving is to fix the bodies of the horses
firmly to the carriage and the mind of the driver to the
horses. Then one can drive fast and far. Now, Your
Highness, whenever behind, wants to get ahead of thy
servant, and, whenever ahead, is afraid of lagging behind
thy servant. To be sure, when one runs a race with others
on the same road,[48] he is either ahead of or behind others.
Whether ahead or behind, if the mind of Your Highness is
always concentrated on thy servant, how can Your Highness
keep the horses under control? This was the reason why
Your Highness lagged behind."

When Prince Pai Shêng[49] was planning a rebellion,
once after the office hour in the government he held his
cane upside down and leaned on it.[50] The tip of the cane,

being so sharp, pierced through his chin. Therefrom blood
flowed down upon the ground but he never noticed it.
At the news of this accident, the Chêngs said: "When he
forgot the pain on his chin, for what was it forgotten at all?"[51]
Hence the saying: "The farther one goes, the less one
knows." This amounts to saying that if one's intelligence
hits everything afar, what is missed will be at hand. Therefore,
the saintly man has no definite destination, but can
know both far and near. Hence the saying: "He does not
travel, and yet he has knowledge." He can see both far
and near. Hence the saying: "He does not see things,
and yet he defines[52] them." He inaugurates works in
accordance with the times, accomplishes merits by means
of resources, and employs the utilities of the myriad things to
get profits out of them. Hence the saying: "He does not
labour, and yet he completes."

King Chuang, for three years after he took the reins of
government, issued no decree and formulated no policy.
Therefore, one day the Right Commissioner of the Army,
when attending on the Throne, made before the King an
intimation, saying: "There is a bird which has perched or
a hill-top in the south. For three years it has neither fluttered
nor flown nor sung but kept silent without making any
sound. What is the name of that bird?" In reply the King
said: "For three years it has not fluttered in order thereby
to grow its wings and feathers, and has neither flown nor
sung in order thereby to look at the conditions of the people.
Though it has not flown, yet once it starts flying, it will
soar high up into the sky. Though it has not sung, yet
once it starts singing, it will surprise everybody. Leave

it as it has been. I, the King, understand what you
mean."

In the course of half a year, the King began to administer
the state affairs himself, abolishing ten things, establishing
nine things, censuring five chief vassals, and appointing six
hitherto unknown personages to office, with the immediate
result that the state became very orderly. In the meantime
he raised an army to punish Ch`i and defeated them at
Hsü-chou.[53] Then he triumphed over Chin at Ho-yung
and called a conference of the feudal lords in Sung, till he
attained Hegemony in All-under-Heaven. Thus, King
Chuang never did good in a small way,[54] wherefore he
accomplished a great achievement. Hence the saying:
"The largest vessel becomes complete slowly, the loudest
sound is rarely heard."

When King Chuang of Ch`u was thinking of attacking
Yüeh, Chuang Tzŭ admonished him, asking: "For what

reason is Your Majesty going to attack Yüeh?" "It is
because its government is disorderly and its army weak,"
replied the King. "Thy servant is afraid," said Chuang
Tzŭ, "Your Majesty's wisdom is like eyes able to see over
one hundred steps away but unable to see their own eyelashes.
Since Your Majesty's troops were defeated by Ch`in
and Chin, Ch`u has lost a territory of several hundred li.
This proves the weakness of her army. Again, Chuang
Ch`iao has dared robberies within the boundaries of the
state, but no magistrate has been able to stop him. This
proves the disorder of her government. Thus, Your Majesty
has been suffering not less weakness and disorder than
Yüeh and yet wants to attack Yüeh. This proves that Your
Majesty's wisdom is like the eyes." Thereupon the King
gave up the plan. Therefore, the difficulty of knowledge
lies not in knowing others but in knowing oneself. Hence
the saying: "One who knows himself is enlightened."

Once, when Tzŭ-hsia saw Tsêng Tzŭ, Tsêng Tzŭ asked,
"Why have you become so stout?" "Because I have been
victorious in warfare," replied Tzŭ-hsia. "What do you
mean by that?" asked Tsêng Tzŭ. In reply Tzŭ-hsia said:
"Whenever I went in and saw the virtue of the early kings
I rejoiced in it. Whenever I went out and saw the pleasure
of the rich and noble I rejoiced in it, too. These two
conflicting attractions waged a war within my breast. When
victory and defeat still hung in the balance, I was thin.
Since the virtue of the early kings won the war, I have
become stout." Therefore the difficulty of volition lies not
in conquering others but in conquering oneself. Hence the
saying: "One who conquers himself is mighty."

Of old, there were carved jade plates in Chou. Once
Chow sent Chiao Li to get them, but King Wên would
not give them away. Later, Fei Chung came for them,
whereupon King Wên gave them out. It was because
Chiao Li was worthy and Fei Chung was not a follower of
Tao. Inasmuch as Chou disliked to see any worthy man
advancing his career under King Chow, King Wên gave
Fei Chung the plates. King Wên raised T`ai-kung Wang
from the bank of the Wei River because he held him in high
esteem, and presented Fei Chung with the jade plates because
he loved his usefulness. Hence the saying: "Who does
not esteem multitudes nor is charmed by their wealth,
though his knowledge be greatly confused, he must be
recognized as profoundly mysterious."

Chapter XXII

COLLECTED PERSUASIONS, THE UPPER SERIES[1]

T`ang had already subjugated Chieh. Fearing lest Allunder-Heaven
should speak of him as covetous, he transferred
the rule over All-under-Heaven to Wu Kuang. Again,
fearing lest Wu Kuang should accept the throne, he sent
men to persuade Wu Kuang that T`ang having killed the
ruler wanted to pass the bad reputation to him and so
transferred the rule over All-under-Heaven to him. In
consequence, Wu Kuang plunged into a river.

King Wu of Ch`in ordered Kan Mu to choose the post
he wanted, Grand Chamberlain or Minister of Foreign
Affairs.[2] Mêng Mao said to him: "Your Excellency had
better choose the post of Grand Chamberlain. What Your
Excellency excels in is the office of an envoy. Though Your
Excellency holds the post of Grand Chamberlain, yet His
Majesty will appoint you envoy in the hour of need. Then
Your Excellency while holding the seal of the Grand
Chamberlain in hand will be Minister of Foreign Affairs.
In other words, Your Excellency will hold an additional
post."

Tzŭ-yü once introduced Confucius to the Prime Minister
of Shang.[3] Confucius went out. Tzŭ-yü went in and asked
for the Premier's opinion of the visitor. In reply the Prime
Minister said: "After I have seen Confucius, you look as
small as lice and fleas to me. Now I am going to introduce
him to His Highness." Afraid that Confucius might be held

in high esteem by the ruler, Tzŭ-yü persuaded the Prime
Minister that after seeing Confucius, the ruler might also
consider him as small as lice and fleas. The Prime Minister,
accordingly, never saw Confucius again.

King Hui of Wey called a conference of the feudal lords
at Chiu-li with a view to restoring the supreme authority to
the Son of Heaven. Thereupon P`êng Hsi said to the Ruler
of Chêng: "Your Highness had better not listen to him.
Big powers dislike the existence of the Son of Heaven.
Smaller states profit by it. If Your Highness sides with the
big powers and does not listen to him, then how can the
Wey State together with smaller ones restore the supreme
authority to the Son of Heaven?"

When the Chins were attacking Hsing, Duke Huan of
Ch`i thought of rescuing it. Thereupon Pao Shu said:
"Too early. Hsing is not yet going to ruin. Chin is not
yet exhausted. If Chin is not exhausted, Ch`i cannot become
very influential. Moreover, the merit of supporting a state
in danger is not as great as the virtue of reviving a ruined
one. Your Highness had better rescue it later so as to exhaust
Chin! The result[4] will be advantageous in fact. If we
wait till Hsing is ruined and then revive it, it will be beautiful
in name."[5] Duke Huan, accordingly, stopped sending
reinforcements to Hsing.

When Tzŭ-hsü was making his escape, a frontier patrol
caught him. Tzŭ-hsü said: "The authorities want me
because they think I have a beautiful pearl. Now I have
already lost it. But I will say that you have seized and
swallowed it." Thereupon the patrol released him.

Ch`ing Fêng had caused a civil war in Ch`i and was
thinking of seeking refuge in Yüeh. His relatives said:
"Chin is near. Why won't you go to Chin?" "Yüeh is far,"
replied Ch`ing Fêng, "and so is good for seeking safety."
"If your rebellious nature can be changed," said the relatives,
"it is all right to stay in Chin; if it cannot be changed,
though you go far away to Yüeh, will you be safe there?"

When Earl Chih demanded territory from Viscount
Hsüan of Wey, the latter thought of not giving. "Why is
Your Highness not going to give?" asked Jên Chang.
"For no reason," replied Viscount Hsüan, "he is
demanding land from us. Therefore I am not going to
give." "If he demands territory from us without any
reason," said Jên Chang, "other neighbouring countries
will be afraid of the same demand. If his greed grows
insatiable, All-under-Heaven will worry about it. If Your
Highness gives him land now, he will become arrogant
and slight his enemies and the neighbouring countries will
out of common fear consolidate their friendship. If mutually
friendly troops cope with the country slighting its enemies,
the life of Earl Chih will not last long. It is said in the
Book of Chou, `When about to conquer anybody, be sure
to assist him; when about to take, be sure to give.' Your
Highness had better give and make Earl Chih arrogant.
Besides, why should Your Highness hesitate to scheme for
the Chih Clan with the rest of the world instead of making
ourselves alone the target of the Chihs?" "Right," replied
the Viscount, and, accordingly, gave out a fief of ten thousand
families. Thereby Earl Chih was greatly pleased. Then he
also demanded territory from Chao. The Chaos refused to
give, wherefore he besieged Chin-yang. It came to pass

that Han and Wey revolted outside while the Chaos responded
to them from inside the city. Thus in the long run[6] the
Chihs were destroyed.

Once Duke K`ang of Ch`in built a tower taking three
years. In the meantime, the Chings raised an army and were
about to attack Ch`i. Thereupon Jên Wang said to the
Duke: "Famine calls in invaders, pestilence calls in invaders,
compulsory labour service calls in invaders, civil war calls
in invaders. For three years Your Highness has been building
the tower. Now the Chings are raising an army and are
about to attack Ch`i, thy servant is afraid they will fight
Ch`i in name but raid Ch`in in fact. Better take precautions
against their invasion." Accordingly, Ch`in made military
preparations on its eastern border, wherefore the Chings
actually halted their expedition.

Once Ch`i attacked Sung. Sung sent Ts`ang-sun Tzŭ to
ask for reinforcements from Ching. The King of Ching,
greatly pleased, promised him reinforcements in a very
encouraging[7] manner. However, Ts`ang-sun Tzŭ looked
worried during his return trip. Therefore the coachman
asked: "The request for reinforcements has been just
granted, but why does Your Excellency look worried?"
In reply Ts`ang-sun Tzŭ said: "Sung is small while Ch`i
is big. To rescue small Sung and thereby offend big Ch`i,
it is what everybody worries about. Yet the King of Ching
was so willing to give us help. He must thereby mean to
stiffen our resistance. For if we offer stubborn resistance,
Ch`i will be exhausted, which will eventually be to the
advantage of Ching." So saying, Ts`ang-sun Tzŭ returned.

Meanwhile, the Ch`is took five cities from Sung, but Ching's
reinforcements did not come at all.

Once Marquis Wên of Wey wanted to borrow the way
through Chao to attack Central Hills. Marquis Shu of
Chao at first thought of not letting him have the way.
Thereupon Chao K`ê said: "Your Highness is mistaken.
Suppose Wey attack Central Hills and does not win, Wey
will then cease hostilities. Should she cease hostilities, she
will fall into contempt while Chao will thereby increase her
own prestige. Even though Wey succeeds in taking Central
Hills, she will not be able to maintain her rule over the new
territory across Chao. This will eventually mean that Wey
uses her troops but Chao gains their conquered territory.
Therefore, be sure to grant their request in a very
encouraging[8] manner! As soon as they come to know
that Your Highness is going to profit thereby, they will
stop the expedition. Therefore better let them have the way
and show that we are obliged to do so."

Ch`ih-i Tzŭ-p`i was working for Viscount T`ien Ch`êng.
When Viscount T`ien Ch`êng left Ch`i and was making an
escape to Yen, Ch`ih-i Tzŭ-p`i carried his pass along and
followed him. Upon their arrival at Hope Town Tzŭ-p`i
said: "Has Your Highness ever heard the story of the
snakes in a dry swamp? As the swamp was drying up and
the snakes had to move away, the small snake said to the big
one: `If you go in the front and I follow from behind,
men will think it is nothing but the migration of snakes,
and some of them might kill you. Better let our mouths
hold each other. And will you carry me on your back while
we are moving onward? Then men will regard me as ruler

of spirits.' Accordingly, they held each other's mouths and
one carried the other. When they were moving across the
public avenue in this manner, everybody avoided them,
saying, `It's the ruler of spirits.' Now that Your Highness
is handsome while I am homely, if Your Highness appears
to be my guest of honour, I would be taken for a ruler of
one thousand chariots; if Your Highness appears to be
my servant, I would be taken for a noble serving under a
ruler of ten thousand chariots. Suppose Your Highness be
my retainer." Viscount Ch`êng, accordingly, carried the
pass along and followed him to an inn. The inn-keeper
actually entertained them with great hospitality and presented
them with wine and meat.

Once a man of Wên went to Chou, but the Chous would
not admit any alien. "An alien?" asked a Chou official.
"No, a native" was the reply. The official then asked him
about the alley he was living in, but he did not know. Therefore
he put him under arrest. The Ruler of Chou then sent
men to ask him, "You are not a native of Chou, but why
did you say you were not an alien?" In reply the man
said: "Since thy servant was a child, he has been reciting
the poem saying:

Now that Your Majesty is the Son of Heaven, thy servant
is one of his subjects. Then can thy servant be both a subject
and an alien to His Majesty? So, thy servant said he was a
native." Thereupon the Ruler ordered him to be released.

King Hsüan of Han once asked Chiu Liu: "I, the King,
want to appoint to office both Kung Chung and Kung Shu.
Will it be safe?" "No, it will not be safe," replied Chiu
Liu. "As Chin employed the Six Nobles, the state was
eventually partitioned; as Duke Chien employed both Ti`en
Ch`êng and Kan Chih, he was murdered in the long run;
and as Wey employed both Hsi-shou and Chang Yi, all
the territory to the west of the Yellow River was lost as a
result. Now suppose Your Majesty employ both of them.
Then the more powerful one will form his own faction
inside[10] while the less powerful one will count on foreign
influence. Among the body of officials, if there are some
forming factions inside and thereby acting arrogantly towards
the sovereign and some others cultivating friendships with
foreign states and thereby causing territorial dismemberment,
then Your Majesty's state will be jeopardized."

Once upon a time, Shao Chi-mei was drunk and asleep
and lost his fur garment. The Ruler of Sung[11] asked, "Is
drunkenness sufficient to lose a fur garment?" In reply
he said: "Because of drunkenness Chieh lost his rule over
All-under-Heaven. So does the `Announcement to K`ang'[12]
read: `Do not indulge in wine.' To indulge in wine
means to drink wine habitually. The Son of Heaven, if he
becomes a habitual drinker, will lose his rule over All-underHeaven.
An ordinary man, if he becomes a habitual drinker,
will lose his life."

Kuan Chung and Hsi P`êng accompanied Duke Huan in
the expedition against Ku-chu. When spring was gone and
winter came again, they went astray and lost the way.
Thereupon Kuan Chung said: "The wisdom of old horses
is trustworthy." So they let old horses go of themselves and
followed them from behind, till they found the way. As
they went onward, there was no water in the mountains.
Thereupon Hsi P`êng said: "Ants live on the sunny side
of the mountain in winter and on the shady side in summer.
Wherever there is an ant-hill one inch high, there is always
water underneath it." So they dug the ground and found
water. Thus, Kuan Chung despite his saintliness and Hsi
P`êng despite his intelligence never hesitated to learn from
old horses and ants what they did not know. Men of to-day,
however low their mentality may be, never think of learning
from the wisdom of saintly men. Is it not a great fault?

Once upon a time, somebody presented the elixir of life
to the King of Ching. The court usher held it in his hand
and entered the palace. There the guard asked him, "May
I eat it?" "Of course" was the reply. The guard,
accordingly, took it away from the usher and ate it. Enraged
thereby, the King sentenced him to death. The guard then
sent men to persuade the King, saying: "Thy servant
asked the usher. The usher[13] said I might eat it. Therefore
thy servant ate it. This means that thy servant is innocent
and the usher is the one to blame. Further, the guest is
supposed to have presented the elixir of life. Now, if Your
Majesty puts thy servant to death after thy servant ate it,
then the elixir must be a mortal drug. This will testify his
deception of Your Majesty. Indeed, to put thy innocent

servant to death and thereby prove somebody else's deception
of Your Majesty is not as good as to release thy
servant." Hearing this, the King refrained from killing him.

T`ien Ssŭ once deceived the Ruler of Tsou, wherefore the
Ruler of Tsou was about to send men to kill him. Fearing
the penalty, T`ien Ssŭ appealed to Hui Tzŭ for help. Hui
Tzŭ, accordingly, interviewed the Ruler of Tsou, saying:
"Now suppose someone look at Your Highness with one
eye shut, what will Your Highness do to him?" "I will
put him to death," replied the Ruler. "Yet the blind man
shuts both his eyes. Why don't you kill him?" asked
Hui Tzŭ. "It is because by nature he cannot help shutting
his eyes," replied the Ruler. "Well, T`ien Ssŭ deceived
the Ruler[14] of Ch`i in the east," said Hui Tzŭ, "and in the
south deceived the King of Ching. Ssŭ habitually deceives
people just as the blind man has to shut both his eyes. Why
should Your Highness show resentment at him in
particular?" Hearing this, the Ruler of Tsou refrained
from killing him.

Duke Mu of Lu sent out the various princes to take up
office at the court of Chin and the court of Ching. Thereupon
Li Chü said: "Suppose we employ men from Yüeh to
rescue our drowning sons. Then though the Yüehs are
good swimmers, our sons' lives would not be saved. Suppose
a fire burst out and we fetch water from the sea. Then
though the water of the sea is abundant, the fire would not
go into extinction. Thus, distant water cannot put out a
fire at hand. Now, though Chin and Ching are strong,

Ch`i is a close neighbour. Should Lu worry that Chin and
Ching might not come in time to rescue Lu in case of conflict
with Ch`i?"

Yen Sui was not on good terms with the Ruler of Chou,
wherefore the Ruler of Chou[15] worried. So Fêng Chü[16]
said: "Yen Sui is Premier of the Han State, but the Ruler
holds Han K`uei in high respect. The best is to assassinate
Han K`uei. Then the Ruler of Han would hold the Yen
Clan responsible for the act."

Chang Ch`ien, Premier of Han, was ill and about to die.
Kung-ch`êng Wu-chêng took thirty taels of gold along in
his bosom and inquired after his health. In the course of
one month the Ruler of Han went himself to ask Chang
Ch`ien: "If the Premier passes away, who else should
take his place?" In reply Chang Ch`ien said: "Wu-chêng
upholds the law and reveres the superior. However, he is
not as good as Prince Shih-wo in winning the hearts of the
people." Chang Ch`ien died. The Ruler, accordingly,
appointed Wu-chêng Prime Minister.

Yo Yang commanded the Wey forces in attacking Central
Hills, when his son was in that country. The Ruler of
Central Hills steamed his son and sent him the soup. Yo
Yang, then seated beneath the tent, supped the soup and
drank up the whole plateful. Marquis Wên said to Tu
Shih-chan: "Yo Yang on account of His Highness ate the
flesh of his son." In response to this Tu Shih-chan said:
"Even his own son he ate. Who else then would he not
eat?" When Yo Yang came back from the campaign in

Central Hills, Marquis Wên rewarded him for his meritorious
service but suspected his mind.

Mêng Sun went out hunting and got a fawn. He then
ordered Ch`in Hsi-pa to bring it home. On the way the
mother deer followed along and kept crying. Unable to
bear that, Ch`in Hsi-pa gave the fawn back to its mother,
when Mêng Sun arrived and asked for the fawn. In reply
Hsi-pa said: "Unable to bear the mother's crying, I gave
it back to her." Enraged thereby, Mêng Sun dismissed him.
In the course of three months, he recalled him and appointed
him tutor of his son. Out of wonder his coachman asked,
"Why did Your Excellency blame him before and has
now called him back to be tutor of the young master?"
"If he could not bear the ruin of a fawn," replied Mêng
Sun, "how would he bear the ruin of my son?"

Hence the saying: "Skilful deception is not as good as
unskilful sincerity." For instance, Yo Yang despite his
merit incurred suspicion while Ch`in Hsi-pa despite his
demerit increased his credit.

Tsêng Ts`ung Tzŭ was good in judging swords. The
Ruler of Wei had ill will towards the King of Wu. Therefore
Tsêng Ts`ung Tzŭ said to him: "The King of Wu is
fond of swords. Thy servant is good in judging swords.
May thy servant go to judge swords for the King of Wu,
and, when drawing out a sword to show him, thrust him
with it and thereby avenge Your Highness?" In reply the
Ruler of Wei said: "Your action[17] is right to your own
advantage but not for any public cause. Now that Wu is
strong and rich while Wei is weak and poor, if you go at
all, you would, I am afraid, be employed by the King of
Wu to do the same to me." So saying, he dismissed him.

When Chow made chop-sticks of ivory, the Viscount of
Chi was frightened. He thought: "Ivory chop-sticks
would not be put on earthen-wares but on cups made of
jade or of rhinoceros horns. Further, jade cups and ivory
chop-sticks would not go with the soup made of beans
and coarse greens, but with the meat of long-haired buffaloes
and unborn leopards. Again, eaters of the meat of longhaired
buffaloes and unborn leopards would not wear short
hemp clothes and live in a thatched house but would put
on nine layers of embroidered dresses and move to live on
lofty terraces and in magnificent mansions. Thus, if their
demands go onward at this rate, even All-under-Heaven
will not be sufficient." The saintly man by seeing the obscure
knew the manifest, and by seeing the origin knew the
outcome. Therefore, on seeing the ivory chop-sticks made,
he was thereby frightened and knew that eventually even
All-under-Heaven would not be sufficient.

Duke Tan of Chou, having vanquished Yin, was about
to attack Shang-kai, when Duke Chia of Hsin said to him:
"Big states are hard to attack, small ones are easy to
subjugate. The best is to subjugate small states and thereby
intimidate big ones." Accordingly, they fell upon the Nine
Barbarians with the result that Shang-kai submitted also.

Chow indulged in over-night drinking and through the
pleasure[18] forgot the date of the day. He asked his attendants
about the date. None of them knew. So he sent men to
ask the Viscount of Chi. Thereupon the Viscount of Chi
said to his followers[19] : "Now that he who is the Lord of
All-under-Heaven finds everybody in the whole country

forget the date of the day, All-under-Heaven must be in
danger. Since nobody in the country is aware of the date
and I alone am aware of it, I must be in danger, too." So
saying, he refused to tell the date by pretending to
drunkenness and ignorance of it.

Once upon a time, a man of Lu, who was a good maker
of sandals, and whose wife was a good weaver of gloss-silk,
was about to migrate to Yüeh. Thereupon someone said,
"You are bound to become poor there!" "Why?" asked
the man. "Because sandals are for the feet to wear, but the
Yüehs go bare-footed. Gloss-silk is for making crowns,
but the Yüehs dishevel their hair. With your skill
unemployed in that country, how can you help becoming
poor?"

Ch`ên Hsü[20] was held in esteem by the King of Wey.
Hui Tzŭ said to him: "Be sure to keep on good terms with
the attendants. Indeed, the aspen, whether planted sidewise
or upside down or from a branch broken off, grows just
the same. However, suppose ten men plant ten aspens and
only one man pulls them out. Then there will grow no
aspen. Now, ten men planting trees so easy to grow cannot
overcome only one person pulling them out. Why? It is
because it is hard to plant them but easy to pull them out.
Similarly, though Your Excellency is skilful in establishing
himself with the favour of the King, if those who want to
oust Your Excellency are many, Your Excellency will be in
danger."

Chi Sun of Lu had recently murdered the Ruler, while
Wu Ch`i was still serving him. Thereupon someone said
to Wu Ch`i: "Indeed, a dead person who has just died

still has living blood. But living blood will turn into dead
blood, dead blood into ashes, and ashes into earth. When
it is earth, nothing can be done about it. Now, Chi Sun
still has living blood. Might it be possible to foreknow
what he will become?" Hearing this, Wu Ch`i left for
Chin.

Once, when Hsi Ssŭ-mi visited Viscount T`ien Ch`êng,
Viscount T`ien Ch`êng took him to a tower to look out
over the four directions. In three directions they could
admire far-reaching views, but when they looked out over
the south, they saw the trees of Hsi Tzŭ's residence[21] in the
way. Thereat Viscount T`ien Ch`êng as well as Hsi Ssŭ-mi
made no remark. Upon his return to his residence Hsi Tzŭ
ordered servants to hew down the trees. No sooner had the
axes made several cuts than Hsi Tzŭ stopped them. "Why
does Your Excellency change his mind so suddenly?"
asked the house servants. In reply Hsi Tzŭ said: "The
ancients had a proverb saying, `Who knows the fish in the
abyss is unlucky.' Indeed, Viscount T`ien is about to
launch an extraordinary affair. If I show him that I know
its minute details, I will be jeopardized. Not hewing down
the trees will constitute no offence; knowing what he
never utters in word will amount to a serious offence." So
they stopped hewing down the trees.

Once Yang Tzŭ passed through Sung and stayed[22] in an
inn. The inn had two waitresses. The ugly one of them was
esteemed but the beautiful one was despised. Therefore
Yang Tzŭ asked the reason. In reply the old inn-keeper said:

"The beautiful one thinks so much of her own beauty,
but I never notice her being so beautiful. The ugly one is
so conscious of her own ugliness, but I never notice her
being so ugly." Thereupon Yang Tzŭ said to his disciples:
"Who practises worthiness and abandons the aptitude for
self-esteem, would be praised wherever he goes."

Once a man of Wei on giving a daughter in marriage
taught her, saying: "Be sure to accumulate your own
savings because it is usual for a married woman to be
divorced and it is unusually lucky if she can succeed in
making a new home." The daughter, accordingly,
accumulated her own savings in secret. In consequence,
her mother-in-law, regarding her as extraordinarily self-seeking,
divorced her. Upon her return her possession was
twice as much as her dowry. The father not only never
blamed himself for having given his daughter a wrong
precept but even considered the way he had increased his
wealth astute.[23] In these days,[24] office-hunters when appointed
to posts would do the same as the daughter given in marriage.

Lu Tan thrice persuaded the Ruler of Central Hills, but
his advice was never taken. So he spent fifty taels to gain
the good-will of the attendants. Then he went to have
another audience, when the Ruler, before speaking one
word to him, invited him to a banquet. When Lu Tan
went out, he did not return to his lodging place but left
Central Hills at once. Out of wonder his coachman asked
him: "The Ruler of Central Hills only began to show
Your Excellency courtesies during the last interview, but

why should Your Excellency leave so soon?" In reply he
said: "Indeed, just as he showed courtesies to me in
accordance with people's words, he would charge me with
crimes in accordance with people's words, too." True,
before they went out of the state border, the heir apparent
slandered him, saying that he had come to spy for Chao.
The Ruler of Central Hills, accordingly, searched for him
and found him guilty.

Earl T`ien Ting loved warriors and scholars and thereby
kept his Ruler in safety; the Duke of White loved warriors
and scholars and thereby threw Ching into confusion. Their
loving warriors and scholars was the same, but the motives
behind the action were different. Again, Kung-sun Chi[25]
cut off his feet and thereby recommended Pai-li Hsi; Shu
Tiao castrated himself and thereby ingratiated himself with
Duke Huan. Their punishing themselves was the same,
but the motives behind their self-punishment were different.
Therefore, Hui[26] Tzŭ said: "An insane person is running
eastward and a pursuer is running eastward, too. Their
running eastward is the same, but the motives behind their
running eastward are different." Hence the saying: "Men
doing the same thing ought to be differentiated in motive."