Tzu Chang asked Man Kou Te, ‘Why do you not try and do better? If you don’t, your words will not be believed. If your words are not believed, you will not be employed. No proper employment means no gain. So whether you view this from the perspective of fame, or consider it in terms of profit, then righteousness is the true thing to do. If you can cast aside fame and fortune, and revert to the true calling of your heart, then you can see that a real scholar should not let a single day go by without pursuing a true course!’
‘The one without shame grows rich,’ said Man Kou Te, ‘and the one in whom many place their trust becomes famous. So it would appear that the grandest reputations and profit come to those who are both trusted and without shame. So if you’re concerned with reputation or gain, then trust is crucial. If, however, you cast aside thought of fame and fortune, and revert to the true calling of your heart, then you will see that the scholar follows the path of his Heavenly nature!’
‘In the past,’ said Tzu Chang, ‘Chieh and Chou both enjoyed the honour of being the Sons of Heaven; all the wealth of the world was theirs. Now if you say to a mere sweeper, “Your behaviour is like Chieh or Chou,” he will look embarrassed and his heart will be disturbed by such words, for even the lowliest person despises them. Confucius and Mo Ti, however, were poor and common people. Now, however, if you say to a prime minister that his conduct is like that of Confucius and Mo Ti, he will be abashed and look disconcerted and proclaim that he is not worthy, for these two are revered by all scholars. So, to be as powerful as the Son of Heaven does not mean you are respected. And to be poor and common does not mean you will automatically be despised. The difference between being honoured and despised is to be found in the worth or worthlessness of your behaviour.’
Man Kou Te said, ‘Minor criminals are locked up while great criminals are made into lords and rulers. Yet in the gates of such lords, righteous scholars are to be found. In the past, Hsiao Po, Duke Huan murdered his elder brother and made his sister-in-law his wife. However, Kuan Chung still became his minister. Chang Tien Cheng murdered his ruler and usurped his country, but Confucius still accepted gifts from him. In their debates they condemn such people, but in their actions they acquiesce before them. Surely their words and their deeds must have been in conflict with each other in their breasts! This is why the Book says, “What is evil and what is beautiful? The successful is considered the head and the unsuccessful is the tail.” ’
‘Sir,’ said Tzu Chang, ‘if you don’t pay attention to the normal ways of behaviour, and make no distinction between near and distant family, between noble and commoner, between elder and younger, how can you maintain the order of the five arrangements and the six kinships?’
Man Kou Te replied, ‘Yao killed his eldest son and Shun exiled his uncle. Do either of these have proper regard for the rules about near and distant kinship? Tang exiled his ruler Chieh and King Wu overthrew his lord Chou. Do either of these have proper regard for the distinctions between noble and commoner? King Chi usurped his brother and the Duke of Chou killed his elder brother. Do either of these have proper regard for the distinction between elder and younger? The Literati speak hypocritically and the Mohists say everyone should be loved equally. Do either of these have proper regard for the distinction between the five arrangements and the six kinships?
‘Add to this that you, Sir, are concerned with reputation, while I care about profit. In reality neither fame nor fortune are in accord with principle and they cannot stand examination in the light of the Tao. The other day we referred this to the one who is unbound by opinion. He said,
‘ “The mean person desires wealth,
The nobleman desires fame.
In the ways in which they affect their true form,
and change their innate natures,
they are different.
But as they both cast aside what they have
in pursuit of something they don’t have,
they are identical.”
So it is said,
Do not be a mean person,
Turn again and desire the heavenly within.
Do not be a nobleman,
Pursue the path of Heaven within.
Whether bent or true,
See all in the light of Heaven.
Learn to face all four directions,
and flow with the tides of the seasons.
Whether right or wrong,
Hold firm to that centring point within.
Alone fulfil your will.
Travel only in the company of the Tao.
Do not stray from your path,
Do not try to be perfect in righteousness,
For then you will fail at what you do.
Make no haste to become wealthy,
Take no risks for fame,
Or you will lose the Heavenly within.
‘Pi Kan’s heart was cut out, Tzu Hsu’s eyes were put out: this is what faithfulness gave them. Kung the True spoke against his father,116 Wei Sheng died by drowning, so misfortune was the result of their loyalty. Pao Chiao stood till he dried out and Shen Tzu would not defend himself,117 so harm was the result of their integrity. Confucius never saw his mother and Kuang Tzu never saw his father: these are the mistakes of the righteous. These are the models passed down from generation to generation. They clearly indicate that the scholar who is determined to be faithful in his words and firm in his actions pays the price and
