| The Way of Heaven: |
Confucius went to the west to deposit (some) writings in the library of Zhou, when Zi-lu counselled him, saying, 'I have heard that the officer in charge of this Zheng Repository of Zhou was one Lao Dan, who has given up his office, and is living in his own house. As you, Master, wish to deposit these writings here, why not go to him, and obtain his help (to accomplish your object).' Confucius said, 'Good;' and he went and saw Lao Dan, who refused his assistance. On this he proceeded to give an abstract of the Twelve Classics to bring the other over to his views. Lao Dan, however, interrupted him while he was speaking, and said, 'This is too vague; let me hear the substance of them in brief.' Confucius said, 'The substance of them is occupied with Benevolence and Righteousness.' The other said, 'Let me ask whether you consider Benevolence and Righteousness to constitute the nature of man?' 'I do,' was the answer. 'If the superior man be not benevolent, he will not fulfil his character; if he be not righteous, he might as well not have been born. Benevolence and Righteousness are truly the nature of man.' Lao Dan continued, 'Let me ask you what you mean by Benevolence and Righteousness.' Confucius said, 'To be in one's inmost heart in kindly sympathy with all things; to love all men; and to allow no selfish thoughts - this is the nature of Benevolence and Righteousness.' Lao Dan exclaimed, 'Ah! you almost show your inferiority by such words! "To love all men!" is not that vague and extravagant? "To be seeking to allow no selfish thoughts!" - that is selfishness! If you, Master, wish men not to be without their (proper) shepherding, think of Heaven and Earth, which certainly pursue their invariable course; think of the sun and moon, which surely maintain their brightness; think of the stars in the zodiac, which preserve their order and courses; think of birds and beasts, which do not fail to collect together in their flocks and herds; and think of the trees, which do not fail to stand up (in their places). Do you, Master, imitate this way and carry it into practice; hurry on, following this course, and you will reach your end. Why must you further be vehement in putting forward your Benevolence and Righteousness, as if you were beating a drum, and seeking a fugitive son, (only making him run away the more)? Ah! Master, you are introducing disorder into the nature of man!' |
