Lieh Tzŭ was poor. His face wore a hungry look.
A visitor one day mentioned this to Tzŭ Yang, Prime Minister of Chêng, saying, “Lieh Tzŭ is a scholar who has attained to Tao. He lives in your Excellency’s State, and yet he is poor. Can it be said that your Excellency does not love scholars?”
Thereupon Tzŭ Yang gave orders that Lieh Tzŭ should be supplied with food. But when Lieh Tzŭ saw the messengers, he bowed twice and declined.
When the messengers had gone, and Lieh Tzŭ went within, his wife gazed at him, and beating her breast said, “I have heard that the wife and children of a man of Tao are happy and joyful. But see how hungry I am. His Excellency sent you food, and you would not take it. Is not this flying in the face of Providence?”
“His Excellency did not know me personally,” answered Lieh Tzŭ with a smile. “It was because of what others said about me that he sent me the food. If then men were to speak ill of me, he would also act upon it. For that reason I refused the food.”
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When Prince Chao of the Ch’u State lost his kingdom, he was followed into exile by his butcher, named Yüeh.
On his restoration, as he was distributing rewards to those who had remained faithful to him, he came to the name of Yüeh.
Yüeh, however, said, “When the prince lost his kingdom, I lost my butchery. Now that the prince has got back his kingdom, I have got back my butchery. I have recovered my office and salary. What need for further reward?”
On hearing this, the prince gave orders that he should be made to take his reward.
“It was not through my fault,” argued Yüeh, “that the prince lost his kingdom, and I should not have taken the punishment. Neither was it through me that he got it back, and I cannot therefore accept the reward.”
When the prince heard this answer, he commanded Yüeh to be brought before him. But Yüeh said, “The laws of the Ch’u State require that a subject shall have deserved exceptionally well of his prince before being admitted to an audience. Now my wisdom was insufficient to preserve this kingdom, and my courage insufficient to destroy the invaders. When the Wu soldiers entered Ying, I feared for my life and fled. That was why I followed the prince. And if now the prince wishes to set law and custom aside and summon me to an audience, this is not my idea of proper behaviour on the part of the prince.”
“Yüeh,” said the prince to Tzŭ Chi, his master of the horse, “occupies a lowly position; yet his principles are of the most lofty. Go, make him a San Ching.” (The term is commonly used in Chinese culture to denote the three attributes of a good life, the pure manifestation of TAO).
“I am aware,” replied Yüeh to the master of the horse, “that the post of San Ching is more honourable than that of butcher. And I am aware that the emolument is larger than what I now receive. Still, because I want preferment and salary, I cannot let my prince earn the reputation of being injudicious in his patronage. I must beg to decline. Let me go back to my butchery.”
And he adhered to his refusal.
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Yüan Hsien dwelt in Lu,—in a mud hut, with a grass-grown roof, an apology for a door, and two mulberry-trees for door-posts. The windows which lighted his two rooms were no bigger than the mouth of a jar, and were closed by a wad of old clothes. The hut leaked from above and was damp under foot; yet Yüan Hsien sat gravely there playing on the guitar.
Tzŭ Kung came driving up in a fine chariot, in a white robe lined with purple; but the hood of the chariot was too big for the street.
When he went to see Yüan Hsien, the latter came to the door in a flowery cap, with his shoes down at heel, and leaning on a stalk.
“Good gracious!” cried Tzŭ Kung, “whatever is the matter with you?”
“I have heard,” replied Yüan Hsien, “that he who is without wealth is called poor, and that he who learns without being able to practise is said to have something the matter with him. Now I am merely poor; I have nothing the matter with me.”
Tzŭ Kung was much abashed at this reply; upon which Yüan Hsien smiling continued, “To try to thrust myself forward among men; to seek friendship in mutual flattery; to learn for the sake of others; to teach for my own sake; to use benevolence and duty to one’s neighbour for evil ends; to make a great show with horses and carriages,—these things I cannot do.”
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“Come hither,” said Confucius to Yen Hui. “Your family is poor, and your position lowly. Why not go into official life?”
“I do not wish to,” replied Yen Hui. “I have fifty acres of land beyond the city walls, which are enough to supply me with food. Ten more within the walls provide me with clothes. My lute gives me all the amusement I want; and the study of your doctrines keeps me happy enough. I do not desire to go into official life.”
“Bravo! well said!” cried Confucius with beaming countenance. “I have heard say that those who are contented do not entangle themselves in the pursuit of gain. That those who have really obtained do not fear the contingency of loss. That those who devote themselves to cultivation of the inner man, though occupying no position, feel no shame. Thus indeed I have long preached. Only now, that I have seen Yen Hui, am I conscious of the realisation of these words.”
From Chapter XXVIII (On Declining Power) of Chuang Tzu. Courtesy Gutenberg project
Chuang Tzu (also Zhuang Zhou or Zhuangzi, literally “Master Zhuang”) was an influential Chinese philosopher and Taoist sage who lived around the 4th century BCE in a period of great development in Chinese philosophy, the Hundred Schools of Thought. He is credited with writing—in part or in whole—a work known by his name, the Chuang Tzu or Zhuangzi, which is one of the two foundational texts of Taoism, alongside the Tao Te Ching.
Image courtesy Hua Zili , Wikimedia Commons.
Taoism is a diverse philosophical and religious tradition indigenous to China, emphasising harmony with the Tao (way, road, path or technique). Taoist thought has informed the development of various practices within the Taoist tradition and beyond, including forms of meditation, astrology and feng shui. A common goal of Taoist practice is self-cultivation, a deeper appreciation of the Tao, and more harmonious existence. Taoist ethics emphasise such virtues as effortless action, naturalness, simplicity, and the three treasures of compassion, frugality and humility.