Li Wei Ming said: "How can your merit compare to mine?" Ming said, "What merit do you have toward things, and yet you wish to rival me?" Li said, "Longevity or early death, adversity or success, nobility or lowliness, poverty or wealth—all are within my power." Ming said, "Peng Zu's wisdom did not surpass that of Yao and Shun, yet he lived to be eight hundred years old;" Yan Yuan's talent was no less than that of ordinary people, yet his lifespan was only eighteen years. The virtue of Zhong Ni. was no less than that of the feudal lords, yet he was in distress in Chen and Cai; The conduct of Yin Zhou did not surpass that of the Three Ren, yet he held the position of ruler. Ji Za had no title in Wu, while Tian Heng monopolized the State of Qi. Yi and Qi starved to death at Shouyang, yet Ji Shi was wealthier than Zhan Qin. "If this is within your power, then why do you grant longevity to some and early death to others, bring adversity upon the sage while granting success to the wicked, hold the virtuous in low esteem yet honor the foolish, and make the good poor while enriching the evil?" Li said, "If it is as you say, then I indeed have no merit toward things. If things are thus, does that mean this is within your control?" Ming said, "If it is called fate, how can there be one who controls it?" I simply let the straight remain straight and allow the crooked to take their course. Longevity or early death, prosperity or adversity, nobility or lowliness, wealth or poverty—all are self-determined; how could I possibly know them? How could I possibly know them?"

Bei Gong Zi said to Xi Men Zi, "I am of the same age as you, yet your son has achieved success;" we belong to the same clan, yet people show respect to your son; we share similar appearances, yet people love your son; we speak alike, yet people employ your son; our conduct is similar, yet people trust your son; we hold comparable official positions, yet your son holds a higher rank; we are both farmers, yet others' sons are wealthy; we are both merchants, yet others' sons gain profit. I wear coarse cloth, eat simple grains and rough rice, live in a thatched hut, and travel on foot. You wear embroidered brocade, eat millet and meat, live in a house with connected eaves, and travel with four horses hitched together. At home, you appear cheerful as if wanting to abandon me; in court, you look haughty and disrespectful toward me. We have not visited each other for a long time, nor have we traveled together, for many years now. "Do you think your virtue surpasses mine?" Xi Men Zi said, "I do not know the truth of it. You create matters and face adversity, while I create matters and achieve success—could this be proof of favor or neglect? Yet you both claim to be equal to me—how shameless of you!" Bei Gong Zi had no reply and returned in confusion. On the way, he met Dong Guo Xiansheng. The old master said, "Where are you going and returning to? You walk hesitantly with a look of deep shame on your face." Bei Gong Zi recounted the situation. Dong Guo Xiansheng said, "I shall set aside your shame and go with you to the house of Xi Men to question him." He said, "Why have you deeply humiliated Bei Gong Zi?" "I shall certainly explain it." Xi Men Zi said, "Bei Gong Zi claimed that our family lineage, age and appearance, words and conduct are equal to mine, yet our lowliness or nobility, poverty or wealth differ from mine." I told him, "I do not know the truth of this. You create matters and face adversity while I create matters and achieve success—is this perhaps proof of favor or neglect?" "You both claim to be equal with me—how shameless you are!"' Dong Guo Xiansheng remarked, "Your notion of favor or neglect is merely about differences in talent and virtue. My understanding of favor or neglect differs from this." Bei Gong Zi has great virtue but a poor fate; you have favorable fate but shallow virtue. Your success is not the result of wisdom; Bei Gong Zi's adversity is not due to foolishness. It is all determined by Heaven, not by human effort. You pride yourself on a favorable fate, while Bei Gong Zi feels ashamed for his virtue—both of you fail to understand the inherent principles of things. Xi Men Zi said, "Master, please stop!" "I dare not speak further." After Bei Gong Zi returned, he wore his coarse cloth garments but felt the warmth of fox and raccoon pelts; he ate simple beans yet tasted the flavor of rice and millet; dwelled in his thatched hut, yet felt as if under the shade of a grand hall; he rode in his wicker cart, yet it seemed like a finely adorned carriage. He remained content throughout his life, never knowing whether honor or disgrace lay with others or with himself. Dong Guo Xiansheng, upon hearing this, said: "Bei Gong Zi had been in a long slumber; one word was enough to awaken him—how easily enlightened he is!"

Guan Yiwu and Bao Shuya were close friends, living together in the State of Qi. Guan Yiwu served Gongzi Jiu, while Bao Shuya served Gongzi Xiao Bai. The royal clan of Qi had many favored members, with both legitimate and illegitimate branches vying for influence. The people of the state feared disorder. Guan Zhong and Zhao Hu escorted Gongzi Jiu to Lu, while Bao Shu escorted Gongzi Xiao Bai to Ju. Soon after, Gong Sun Wu Zhi rebelled, and the State of Qi had no ruler; the two princes vied to return. Guan Yiwu fought with Gongzi Xiao Bai on the road to Ju, and shot an arrow that struck Xiao Bai's belt hook. After Gongzi Xiao Bai was enthroned, he pressured the State of Lu to execute Zi Jiu; Zhao Hu died for his loyalty, and Guan Yiwu was captured. Bao Shuya said to Duke Huan: "Guan Yiwu is capable; he can govern the state." Duke Huan said, "He is my enemy; I wish to kill him." Bao Shuya said, "I have heard that a virtuous ruler harbors no private grudges. Moreover, one who can serve his lord well is surely capable of serving a ruler." If you wish to become a hegemon or emperor, without Guan Yiwu it will not be possible. You must surely set him free! He then summoned Guan Zhong. The State of Lu sent him back to Qi, and Bao Shuya met him at the outskirts, releasing him from his imprisonment. Duke Huan treated Guan Zhong with great courtesy and placed him above Gao and Guo in rank. Bao Shuya humbled himself before Guan Zhong, entrusting the administration of state affairs to him. He was given the title Zhong Fu. Duke Huan thus became a hegemon. Guan Zhong once sighed, "When I was young and poor, I engaged in commerce; when dividing wealth, I often gave more to myself;" Bao Shuya did not think me greedy—he knew that I was poor. I once advised Bao Shuya on a matter which led to great hardship; he did not think me foolish, for he knew that circumstances can be favorable or unfavorable. I once held office three times and was dismissed by my lord each time; Bao Shuya did not consider me unworthy, for he knew I had simply not encountered the right time. I once fought in battle three times and retreated each time; Bao Shuya did no consider me cowardly, for he knew I had an elderly mother to care for. When Gongzi Jiu was defeated, Zhao Hu died in loyalty; I was imprisoned and humiliated; Bao Shuya did not regard me as shameless, for he knew I was not ashamed of minor matters, but rather shamed by the lack of renown in the world. "My parents gave me life, but Bao Shuya truly understands me!" This is why the world praises Guan and Bao for their virtuous friendship, and Duke Xiao Bai for his skill in employing capable men. Yet in reality, there was no true virtue in their friendship, nor was there genuine merit in the use of talent. Those who did not truly possess virtuous friendships or genuinely employ capable men are not necessarily those who had even better friendships or were more skillful in using talent. Zhao Hu was not one who could choose to die, but he had no choice but to die; Bao Shuya was not one who actively recommended the worthy, but felt compelled to do so; Gongzi Xiao Bai was not one who willingly employed an enemy, yet he had no choice but to use him. When Guan Yiwu fell ill, Gongzi Xiao Bai visited him and said, "Master Zhong Fu's illness is serious. You must not hide it from me. If the illness worsens to a critical stage, to whom can I entrust the state?" Yiwu asked, "Who does Your Majesty wish to name?" Xiao Bai said, "Bao Shuya would be suitable." Yiwu replied, "No, that is not advisable." He is a clean and upright man of virtue; he does not associate with those who are his inferiors, and once he hears of someone's faults, he never forgets them for life. were he to govern the state, he would be overly strict with his superiors and harsh toward the people below. He would not remain in favor for long." Xiao Bai asked, "Then who else is suitable?" He replied, "If you must choose someone, then Xi Peng would be suitable." His character is such that he forgets himself in service to his superiors and remains loyal among the people; he feels ashamed if he falls short of Huang Di, yet pities those who fall short of him. To share virtue with others is called a sage; To share wealth with others is called a virtuous man. Ruling over people by virtue alone will not win you true loyalty; Humbling oneself with virtue toward others has never failed to gain their support. There are matters of the state he does not hear, and affairs within a family he does not see. "If you must choose someone," he said, "then Xi Peng would be suitable." Therefore, Guan Yiwu was not being disrespectful to Bao Shuya, but had no choice but to do so; he was not showing excessive favor toward Xi Peng, but could not help but do so. Showing favor at the beginning may lead to being disregarded in the end; Being disregarded in the end may have been due to insufficient favor shown at the beginning. The coming and going of favor or neglect is not within my control. 

Deng Xi wielded arguments that could go either way, devising endless rhetorical devices. During the time when Zi Chan was in charge of government affairs, Deng Xi composed the "Zhu Xing." The State of Zheng adopted it, and on many occasions challenged Zi Chan's administration. Zi Chan overcame him. Zi Chan arrested and executed him, and shortly afterward had him posthumously condemned. Therefore, Zi Chan was not one who could employ the "Zhu Xing," but had no choice but to use it; Deng Xi was not someone capable of being subdued by Zi Chan, yet he could not help but be subdued; Zi Chan was not one who wished to condemn Deng Xi, but had no choice but to condemn him.

To be allowed to live and yet choose to live is a blessing from Heaven; To be allowed to die and yet choose to die is also a blessing from Heaven. To be able to live but not do so is a punishment from Heaven; To be able to die but not do so is also a punishment from Heaven. To have the option of living or dying, and yet achieve either outcome—such cases do exist; When one cannot live nor die at will, yet ends up either dead or alive regardless—such instances also exist. Thus, whether to be born or to die, it is neither the will of things nor of oneself—it is all fate, something even wisdom cannot alter. Therefore it is said: "Subtle and boundless, the Way of Heaven naturally converges; silent and without division, the Way of Heaven moves on its own." Heaven and Earth cannot transgress it, sages and wisdom cannot interfere with it, and spirits or demons cannot deceive it. That which is natural silently accomplishes things, brings about peace and tranquility, and leads and receives events without effort.

A friend of Yang Zhu was named Ji Liang. Ji Liang fell ill and, after ten days, his condition began to improve significantly. His sons wept around him and begged for a physician. Ji Liang said to Yang Zhu, "My sons are so lacking in virtue as to behave this way. Why don't you sing for me to enlighten them?" Yang Zhu sang: "Heaven's will is inscrutable; how can people possibly comprehend it? Blessings do not come from Heaven, and misfortunes are not caused by others. Is it I or is it you! Are you truly unaware! Physician or shaman! Do they really understand?" His sons still did not understand and eventually sought out three physicians. The first was the Jiao family, the second the Yu family, and the third the Lu family; they diagnosed his illness. Jiao Shi said to Ji Liang, "You have not regulated your exposure to cold and heat properly, nor maintained balance between exertion and rest. Your illness stems from overeating, underfeeding, and indulgence in desires." Your mental focus has become scattered through excessive worry; this is neither Heaven's doing nor the work of spirits. Although your condition has worsened, it can still be treated." Ji Liang said, "These are common physicians; drive them away at once!" Yu Shi said, "From the beginning you had insufficient prenatal energy and excessive breast milk. Your illness is not due to a single day's or night's cause; it has developed gradually over time and cannot simply be stopped." Ji Liang said, "This is a skilled physician; give him food!" Lu Shi said, "Your illness does not come from Heaven, nor from human causes, nor from spirits. You received your life and form; there is already one who governs it, and also one who understands it. What can medicine or stones do to you?" Ji Liang said: "This is a divine physician; give him a generous gift and send him away!" Soon after, Ji Liang's illness naturally subsided.

Life is not preserved merely by valuing it highly, nor is the body strengthened simply by loving it dearly; nor can life be shortened by despising it, nor the body weakened by neglecting it. Therefore, valuing life may not ensure survival, and despising it may not lead to death; cherishing the body does not necessarily make it stronger, nor does neglecting it necessarily weaken it. This seems contradictory, but it is not; this is simply the natural process of life and death, of strengthening and weakening on its own. or life may be preserved by valuing it, or death may come from despising it; or the body may grow strong through care, or weaken due to neglect. This seems logical, but it is not entirely so; this too is simply the natural course of life and death, strengthening and weakening on its own. Yu Xiong said to King Wen: "Growth that occurs naturally is not something one can enhance, and decline that happens on its own is not something one can prevent." What then can be done about what calculations cannot account for?" Lao Dan said to Guan Yin: "What Heaven abhors, who can know the reason?" Trying to anticipate Heaven's will or calculating gains and losses is not as good as simply letting things be.

Yang Bu asked: "Suppose there is a person here who is your equal in age, speech, talent, and appearance; yet differs from you in longevity as father and son do, in status as father and son, in reputation as father and son, and in affection or dislike as father and son. I am confused by this." Yang Zi said: "Ancient people once said something, which I have long remembered and will now tell you. Not knowing the reason yet it happens anyway—that is fate. Now, in confusion and obscurity, entangled and uncertain, one follows whatever actions are taken or left undone. Day by day things depart and return—who can know their cause? All is fate. Those who believe in fate do not dwell on longevity or early death, and those who understand principle do not concern themselves with right or wrong; Those who trust the heart know no opposition or harmony, and those who believe in nature know no safety or danger. Thus it is called having no particular belief, yet also no disbelief at all. This is indeed true sincerity and earnestness—what then should one pursue or avoid? What sorrow or joy remains? What action should be taken, and what should not? The Book of Huang Di says: "A sage dwells as if dead, moves as if bound by a machine." He does not know why he resides thus, nor why he does not; he does not know why he moves in this way, nor why he remains still. He does not alter his nature or appearance because of others' observations, nor does he consider that others' lack of observation means his nature and appearance should change. He goes alone and returns alone, leaves by himself and enters by himself—who could possibly hinder him?"

Mo Shi, Shan Zhi, Chan Xuan, and Die Qin were four men who traveled together in the world, each fulfilling their own desires; They spent a lifetime without ever truly understanding one another, each believing themselves to be deeply wise. Cao Ning, Yu Zhi, You Zhuo, and Bian Pi were four men who also traveled together in the world, each following their own inclinations; They spent a lifetime without sharing their methods with one another, each believing themselves uniquely skilled. Jian Chou, Qing Lu, Jian Ji, and Ling She were four men who traveled together in this world, each following their own desires; They spent a lifetime without understanding one another, yet each believed themselves to have attained true talent. Mian Meng, Zhi Wei, Yong Gao, and Qie Yi were four men who traveled together through the world, each pursuing their own inclinations; They spent a lifetime without reprimanding or exposing one another, each believing their conduct to be upright and free of wrongdoing. Duo Ou, Zi Zhuan, Cheng Quan, and Zhi Li were four men who traveled together in society, each following their own will; They spent a lifetime without looking to one another for guidance or attention, each believing the timing of their actions was perfectly suited. These are but various manifestations of human behavior. Their appearances differ, yet all converge upon the Dao—this is determined by fate.

What appears to be accomplished in a haphazard way is merely an illusion of success; at first, it was not truly achieved. What seems like failure through chance is but a deceptive appearance of defeat; originally, it was not true failure. Therefore, confusion arises from illusion, and at the moment of illusion, things become obscure. If one remains unconfused by illusion, then one will not be startled by external calamities or overly pleased by internal blessings; Acting in accordance with the times and ceasing likewise—this is something even wisdom cannot fully comprehend. Those who believe in fate hold no divided loyalties toward others or themselves. One who harbors divided loyalties between self and others is no better than someone covering their eyes and plugging their ears, facing a dry valley while turning one's back on a slope—yet still they would not fall. Therefore it is said: Life and death are determined by fate, poverty and wealth by the times. Those who resent early death do not understand fate; Those who complain about poverty and hardship do not comprehend the nature of their times. Facing death without fear, enduring poverty without sorrow—this is understanding fate and finding peace in one's time. Those who are wise measure advantages and disadvantages, discern truth from falsehood, gauge human nature—whether they gain or lose, it is all in accordance with the right course. Those who lack wisdom do not measure advantages and disadvantages, do not discern truth from falsehood, do not gauge human nature—yet whether they gain or lose, it also aligns with the right course. Whether one measures or does not measure, discerns or does not discern, gauges or does not gauge—what difference is there? Only when there is nothing to measure and nothing left unmeasured can one remain whole without loss. It is neither knowing wholeness nor understanding loss—it is simply being complete by nature, perishing by nature, and losing by nature.

Duke Jing of Qi was touring Mount Niu, gazing northward at the walls of his capital and weeping, saying: "How beautiful is my country!" Lush and verdant—how can I so easily leave this land and die?" "If there had been no death in ancient times, where would I go beyond this place?" Shi Kong and Liangqiu Ju both wept along with him, saying: "We rely on our lord's grace; we kneel to eat coarse meat that is still edible, and ride in clumsy carts pulled by inferior horses—yet even we do not wish to die, how much less so for our lord?" Yan Zi alone laughed beside them. The duke wiped his tears and looked at Yan Zi, saying: "My sorrow today on this outing is great." "Kong and Ju both wept with me, yet you alone laughed—why is that?" Yan Zi replied: "If the virtuous were to always preserve it, then Duke Tai Gong and Duke Huan would still be preserving it; If those of valor had always preserved it, then Duke Zhuang and Duke Ling would have continued to preserve it. These several rulers would still be preserving the state, so how could our lord now stand in the fields wearing a straw cloak and hat, worrying only about farming matters, yet suddenly have time to think of death? Then how did our lord come to attain this position and stand in it?" Because they took turns holding power, taking turns departing from it—until it came to your lord—and yet you weep only for yourself over this; that is unkind. Seeing an unkind ruler, seeing flatterers among the ministers; Ministers who see these two things—this is why I alone have secretly laughed." Duke Jing was shamed, and he raised a cup to punish himself; he punished the two ministers with two cups of wine each.

There was a man from Wei named Dongmen Wu, whose son died and yet he did not grieve. His steward said: "Your lord's love for his son is unmatched in the world. Now that your son has died and you do not grieve—why is this?" Dongmen Wu said: "I was once childless, and during that time I did not grieve. Now that my son has died, it is the same as before when I had no son—why should I grieve?"

Farmers follow the seasons, merchants pursue profit, artisans seek skill, and officials chase power—this is all dictated by circumstances. Yet farmers face floods or droughts, merchants experience gains and losses, artisans encounter success or failure, and officials meet fortune or misfortune—this is determined by fate.