From The Writings of Chuang Tzu
Yu-fu, or 'The Old Fisherman :

Confucius bowed twice, and then rose up, and said, 'Since I was young, I have cultivated learning till I am now sixty-nine years old; but I have not had an opportunity of hearing the perfect teaching;--dare I but listen to you with a humble and unprejudiced mind?'

The stranger replied, 'Like seeks to like, and (birds) of the same note respond to one another;--this is a rule of Heaven. Allow me to explain what I am in possession of, and to pass over (from its standpoint) to the things which occupy you. What you occupy yourself with are the affairs of men. When the sovereign, the feudal lords, the great officers, and the common people, these four classes, do what is correct (in their several positions), we have the beauty of good order; and when they leave their proper duties, there ensues the greatest disorder. When the officials attend to their duties, and the common people are anxiously concerned about their business, there is no encroachment on one another's rights.

'Fields running to waste; leaking rooms; insufficiency of food and clothing; taxes unprovided for; want of harmony among wives and concubines; and want of order between old and young;--these are the troubles of the common people.

'Incompetency for their charges; inattention to their official business; want of probity in conduct; carelessness and idleness in subordinates; failure of merit and excellence; and uncertainty of rank and emolument:--these are the troubles of great officers.

'No loyal ministers at their courts; the clans in their states rebellious; want of skill in their mechanics; articles of tribute of bad quality; late appearances at court in spring and autumn; and the dissatisfaction of the sovereign:--these are the troubles of the feudal lords.

'Want of harmony between the Yin and Yang; unseasonableness of cold and heat, affecting all things injuriously; oppression and disorder among the feudal princes, their presuming to plunder and attack one another, to the injury of the people ceremonies and music ill-regulated; the resources for expenditure exhausted or deficient; the social relationships uncared for; and the people abandoned to licentious disorder:--these are the troubles of the Son of Heaven and his ministers.

'Now, Sir, you have not the high rank of a ruler, a feudal lord, or a minister of the royal court, nor are you in the inferior position of a great minister, with his departments of business, and yet you take it on you to regulate ceremonies and music, and to give special attention to the relationships of society, with a view to transform the various classes of the people:--is it not an excessive multiplication of your business?

'And moreover men are liable to eight defects, and (the conduct of) affairs to four evils; of which we must by all means take account.

'To take the management of affairs which do not concern him is called monopolizing. To bring forward a subject which no one regards is called loquacity. To lead men on by speeches made to please them is called sycophancy. To praise men without regard to right or wrong is called flattery. To be fond of speaking of men's wickedness is called calumny. To part friends and separate relatives is called mischievousness. To praise a man deceitfully, or in the same way fix on him the character of being bad, is called depravity. Without reference to their being good or bad, to agree with men with double face, in order to steal a knowledge of what they wish, is called being dangerous. Those eight defects produce disorder among other men and injury to one's self. A superior man will not make a friend of one who has them, nor will an intelligent ruler make him his minister.

'To speak of what I called the four evils:--To be fond of conducting great affairs, changing and altering what is of long-standing, to obtain for one's self the reputation of meritorious service, is called ambition; to claim all wisdom and intrude into affairs, encroaching on the work of others, and representing it as one's own, is called greediness; to see his errors without changing them, and to go on more resolutely in his own way when remonstrated with, is called obstinacy; when another agrees with himself, to approve of him, and, however good he may be, when he disagrees, to disapprove of him, is called boastful conceit. These are the four evils. When one can put away the eight defects, and allow no course to the four evils, he begins to be capable of being taught.'

Confucius looked sorrowful and sighed. (Again) he bowed twice, and then rose up and said, 'I was twice driven from Lu. I had to flee from Wei; the tree under which I rested was cut down in Sung; I was kept in a state of siege between Khan and Zhai. I do not know what errors I had committed that I came to be misrepresented on these four occasions (and suffered as I did).'

The stranger looked grieved (at these words), changed countenance, and said, 'Very difficult it is, Sir, to make you understand. There was a man who was frightened at his shadow and disliked to see his footsteps, so that he ran to escape from them. But the more frequently he lifted his feet, the more numerous his footprints were; and however fast he ran, his shadow did not leave him. He thought he was going too slow, and ran on with all his speed without stopping, till his strength was exhausted and he died. He did not know that, if he had stayed in a shady place, his shadow would have disappeared, and that if he had remained still, he would have lost his footprints:--his stupidity was excessive! And you, Sir, exercise your judgment on the questions about benevolence and righteousness; you investigate the points where agreement and difference touch; you look at the changes from movement to rest and from rest to movement; you have mastered the rules of receiving and giving; you have defined the feelings of liking and disliking; you have harmonised the limits of joy and anger:--and yet you have hardly been able to escape (the troubles of which you speak). If you earnestly cultivated your own person, and carefully guarded your (proper) truth, simply rendering to others what was due to them, then you would have escaped such entanglements. But now, when you do not cultivate your own person, and make the cultivation of others your object, are you not occupying yourself with what is external?'

Confucius with an air of sadness said, 'Allow me to ask what it is that you call my proper Truth.'

The stranger replied, 'A man's proper Truth is pure sincerity in its highest degree;--without this pure sincerity one cannot move others. Hence if one (only) forces himself to wail, however sadly he may do so, it is not (real) sorrow; if he forces himself to be angry, however he may seem to be severe, he excites no awe; if he forces himself to show affection, however he may smile, he awakens no harmonious reciprocation. True grief, without a sound, is yet sorrowful; true anger, without any demonstration, yet awakens awe; true affection, without a smile, yet produces a harmonious reciprocation. Given this truth within, it exercises a spiritual efficacy without, and this is why we count it so valuable.'

'In our relations with others, it appears according to the requirements of each case:--in the service of parents, as gentle, filial duty; in the service of rulers, as loyalty and integrity; in festive drinking, as pleasant enjoyment; in the performance of the mourning rites, as sadness and sorrow. In loyalty and integrity, good service is the principal thing; in festive drinking, the enjoyment; in the mourning rites, the sorrow; in the service of parents, the giving them pleasure. The beauty of the service rendered (to a ruler) does not require that it always be performed in one way; the service of parents so as to give them pleasure takes no account of how it is done; the festive drinking which ministers enjoyment does not depend on the appliances for it; the observance of the mourning rites with the proper sorrow asks no questions about the rites themselves.'

'Rites are prescribed for the practice of the common people; man's proper Truth is what he has received from Heaven, operating spontaneously, and unchangeable. Therefore the sages take their law from Heaven, and prize their (proper) Truth, without submitting to the restrictions of custom. The stupid do the reverse of this. They are unable to take their law from Heaven, and are influenced by other men; they do not know how to prize the proper Truth (of their nature), but are under the dominion of ordinary things, and change according to the customs (around them):always, consequently, incomplete. Alas for you, Sir, that you were early steeped in the hypocrisies of men, and have been so late in hearing about the Great Way!'

(Once more), Confucius bowed twice (to the fisherman), then rose again, and said, 'That I have met you to-day is as if I had the happiness of getting to heaven. If you, Master, are not ashamed, but will let me be as your servant, and continue to teach me, let me venture to ask where your dwelling is. I will then beg to receive your instructions there, and finish my learning of the Great Way.'

The stranger replied, 'I have heard the saying, "If it be one with whom you can walk together, go with him to the subtlest mysteries of the Tao. If it be one with whom you cannot walk together and he do not know the Tao, take care that you do not associate with him, and you will yourself incur no responsibility." Do your utmost, Sir. I must leave you, I must leave you!' With this he shoved off his boat, and went away among the green reeds.