beautiful. The Eastern cultural concept of harmonious coexistence may solve the difficult problem of the “clash of civilizations.” It is only through a strengthening of dialogue, mutual respect and understanding, and harmonious coexistence that Eastern and Western cultures can further strengthen and develop in accord and harmony.
Finally, the Discourse advocates harmony between man and his inner being—harmony with man. There is no greed, anger or stupidity to man’s inner being, no contradictions or suffering, it is a state of harmony. When we have no greed in our heart, we cannot take the road of no return towards the pursuit of desire. Without anger’s root in our hearts we are filled with gratitude towards others and towards all things of the universe. When there is no stupidity in our hearts, our life is a little calmer and clearheaded, a little more relaxed and unperturbed. A heart filled with the spirit of enthusiastic advance is obviously all very praiseworthy, but when fine ideals receive a bloody nose at the hand of reality we always need to see through to the question of attachment and heal the wounds of sorrow. In this, the Vegetable Roots Discourse is a miraculously effective cure.
Historically, the Vegetable Roots Discourse has always had a wide circulation as an excellent primer for the study of Chinese culture and has appeared in a number of different editions. Two comparatively important editions are the Ming and Qing dynasty (1644–1911) block-printed editions. The Ming edition consists of two sections, “former” and “latter,” the “former” containing 225 items and the “latter” 135, a total of 360 in all. A copy of this edition is held in the Japanese Cabinet Library, Shoheizaka Gakumon Academy in Tokyo. The Qing edition is a single volume divided into a number of chapters such as “self-cultivation,” “social entertainment,” “leisure” and so on. It is the Ming edition that has been used as the basis for this translation.
The Vegetable Roots Discourse has had a worldwide influence and there have been a number of translations. The present translation has its own particular characteristics. For the last fifty years I have nurtured a passion for the traditional culture of China and have lived the life advocated in the Vegetable Roots Discourse. At the same time I have tried hard to study and absorb the essence of Western culture. Consequently, the commentary in this translation is a realization of the mind of Hong Yingming, but it also takes account of the particular spiritual characteristics of Western culture. Tony Blishen, the London-based translator, is imbued with Western culture but he has also spent some time living and working in China and has a unique knowledge and experience of Chinese culture. He has previously translated two of my books into English, Chinese Zen and The Power of Enlightenment: Chinese Zen Poems, the latter has been used as teaching material in a Western university and both have been widely welcomed in universities and colleges in China. I am grateful for his dedication and am confident that this new translation of his will give readers the same kind of vigorous spiritual stimulus. At the same time, I would like to thank the editorial team for the strenuous efforts that they have made towards the world circulation of the Vegetable Roots Discourse.
VEGETABLE ROOTS DISCOURSE
1. Those who uphold virtue may be lonely for a while but those in thrall to power will suffer isolation for eternity. The person of perception sees beyond the material world and takes into account the importance of reputation after life. He would rather experience the loneliness of a moment than perpetual desolation.
The society of today is obsessed with the pursuit of wealth and the glamour of social activity. However, the sages of ancient China warned that moral character was far more important than fame and fortune. Those who seek fame and profit may well take pleasure in the visitors thronging at their door but such pleasure can only be temporary. Those who seek spiritual values may not immediately succeed in all but their reputation, for nobility of moral character will spread throughout posterity. Thus, on the one hand we may enjoy activity but on the other we should be able to endure loneliness. Though we may be lonely for the moment, those who know us best will continue to know us, encounter us and speak well of us in the world of the future.
2. A shallow acquaintanceship with the ways of the world may suffer less from its corruption but a depth of worldly experience may bring a similar depth of cunning. Thus, a gentleman should be plain and simple rather than worldly-wise, and frank and open rather than meanly cautious.
Man’s original nature is pure, simple and virtuous. But as we grow to maturity we are inevitably tainted by our contact with the secular world. As we learn various skills so do we acquire worldly habits. The young person entering society for the first time may, because of limited experience, still retain a purity of character and treat others frankly and sincerely. But those experienced in the ways of the world often brim with sophistication and urbanity, act with a slippery caution and manipulate people heartlessly. However, the gentleman of cultivation who has experienced the vicissitudes of life and tasted the luxury of the mundane world will still maintain the truth and virtue of his innate nature and live with generosity and an open mind.
3. The true character of a gentleman, like the sun in a blue sky, should not be concealed from others but his talents should be hidden like pearls and jade.
The Warring States period (475–221 BC) philosopher Xunzi (c.313–238 BC) said in his treatise On Learning: “Stone contains jade and the hills shine thereby, water contains pearls and rivers are thus beautiful.” The character of the cultivated gentleman shines forth; he is openhearted and treats people with sincerity. His talents resemble the jade within a stone or the pearls in the water, gently graceful rather than opulently displayed. The flaunting of talent inevitably arouses envy and disaffection in others. Thus, magnanimity of heart should be a principle of behavior and diffidence in talent an art in conduct.
4. Pure are those who do not draw close to power and avarice but those who do draw close and yet remain uncorrupted are purer still; noble are those who know not trickery and stratagem but nobler still are those who know them yet do not employ them.
The Eastern Han dynasty (25–220) historian Ban Gu (32–92) said in the Book of Han: “The ancients saw shame in dealing in power and profit.” That is to say that attaching oneself to the rich and powerful with the aim of acquiring wealth and fame was something that the cultivated gentleman regarded as shameful. Those who voluntarily distance themselves from the red dust of the inducements of the mundane world and are aware of cunning and deceit but do not employ them are even more worthy of respect. This is because their self-control and ability to resist the attractions of wealth and fame are superior to those of others.
5. That the ear should hear what it would rather not hear and the mind think what it would rather not think, that is the whetstone upon which the practice of virtue is honed. To hear nothing that is not pleasing and to think of nothing that does not bring joy to the heart is to drown oneself in poison.
Laozi (dates unknown), the thinker and philosopher of the Spring and Autumn period (770–476 BC) said in the Daodejing: “Fine words are not honest and honest words are not fine.” Though the sound of criticism may fall hard on the ear and discomfort the mind, it can urge us towards genuine virtue so that we recognize our shortcomings in time to correct them and avoid taking the crooked path. “The keen edge of a sword blade derives from the whetstone and the fragrance of plum blossom grows from bitter cold.” If everything in life was merely honeyed words and matters always turned out to suit us, it would be no different to a trap disguised with a carpet of flowers, sapping our will—truly “there is life in suffering but death in pleasure.”
6. An ill wind and torrential rain drives birds and fowls to distress; a clear sky and warm wind gladdens grass and trees. Thus it is that in heaven
