《Caigentan (菜根譚) Former Collection #62》 Essentials for Scholars — Drive and Sere

[62칙] The Two Essentials for Scholars — Drive and Serenity

Original Text

📜 學者有段競業的心思,又要有段瀟洒的趣味。
若一味斂束清苦,是有秋殺,無春生,何以發育萬物。

📚  English Translation

A person who learns must possess a segment of the mind for striving and accomplishment,
and also a segment of unrestrained and serene delight.
If one is uniformly constricted and overly austere,
it is like having only the killing energy of autumn but no sprouting life of spring;
how then can one foster and develop all things?

✍️ Hanzi Breakdown

• 學 (xué): to learn, to study.
• 者 (zhě): person, one who.
• 學者 (xué zhě): a learner, a scholar, one who cultivates oneself.
• 有 (yǒu): to have, to possess, to hold.
• 段 (duàn): segment, section, part, period.
• 競 (jìng): to compete, to strive.
• 業 (yè): work, study, accomplishment.
• 競業 (jìng yè): the mind to strive and compete to achieve things; drive, ambition, a proactive spirit in study, an aspiration to achieve. (Here, it signifies an active and progressive attitude in academic and moral self-cultivation).
• 的 (de): of, -'s, forming an adjective.
• 心 (xīn): heart, mind.
• 思 (sī): thought, idea.
• 心思 (xīn sī): thoughts in one's mind, mindset.
• 競業的心思 (jìng yè de xīn sī): a mindset of striving and competition.
• 又 (yòu): again, also, moreover.
• 瀟 (xiāo): clear, refreshing.
• 洒 (sǎ): to sprinkle.
• 瀟洒 (xiāo sǎ): clean, clear, refreshing, unconstrained. (Here, it means 'unrestrained and leisurely,' 'unbound').
• 趣 (qù): interest, taste, charm.
• 趣味 (qù wèi): interest and flavor, delight, elegance.
• 瀟洒的趣味 (xiāo sǎ de qù wèi): an unrestrained and serene delight.
• 若 (ruò): if, in case.
• 一 (yī): one.
• 味 (wèi): taste, mood, inclination, meaning.
• 一味 (yī wèi): wholeheartedly, uniformly, solely, exclusively.
• 斂 (liǎn): to gather, to constrain oneself.
• 束 (shù): to bind, to restrain.
• 斂束 (liǎn shù): to constrain oneself, to repress oneself, to be bound (here, meaning 'excessively self-constrained and rigid').
• 清 (qīng): clear, pure, austere.
• 苦 (kǔ): bitter, to suffer.
• 清苦 (qīng kǔ): austere and苦 (bitter), impoverished and suffering (here, meaning 'too frugal and rigid').
• 是 (shì): to be.
• 有 (yǒu): to have.
• 秋 (qiū): autumn.
• 殺 (shā): to kill, to destroy.
• 秋殺 (qiū shā): the killing energy of autumn, autumn's power to destroy, the force of autumn that withers all things, the '肃杀之气 (sù shā zhī qì)' that causes things to wilt in autumn (figuratively, a rigid, lifeless state).
• 無 (wú): to be without.
• 春 (chūn): spring.
• 生 (shēng): vitality, life force.
• 春生 (chūn shēng): the vital energy of spring, the force that causes all things to grow. (Figuratively, a vibrant state).
• 何 (hé): why, how.
• 以 (yǐ): by, with.
• 何以 (hé yǐ): how then, by what means, how.
• 發 (fā): to emerge, to develop.
• 育 (yù): to nurture, to raise.
• 發育 (fā yù): to grow, to develop, to foster and nurture.
• 萬 (wàn): all, myriad.
• 物 (wù): things, myriad things, all living beings.
• 發育萬物 (fā yù wàn wù): to foster and develop all things.

🔍 Commentary: Scholars, Maintain the Balance Between Drive and Serenity

Chapter 62 of Caigentan emphasizes that a person who learns (學者) must possess two seemingly contrasting virtues in their approach to life: competitive activeness and serene leisure. This passage stresses the importance of a balanced life attitude that leans neither to one side nor the other.

1. The Concurrence of 'Drive' and 'Serenity' in Learning Mind for Striving and Accomplishment (競業的心思)

Learning Mind for Striving and Accomplishment (競業的心思)

For those on the path of learning, a fierce spirit of inquiry, practical effort, and sometimes even healthy competition are necessary to advance one's knowledge. This refers to a proactive attitude aimed at achieving goals and academic success.

Unrestrained and Serene Delight (瀟洒的趣味)

At the same time, scholars must possess an unconstrained and leisurely mindset, a serene and elegant appreciation for life. This means not becoming so engrossed in intellectual pursuits that one misses out on the other beauties of life. It also implies a flexible attitude that allows one to step back, reflect, and gain new inspiration.

2. The Analogy of 'Autumn's Killing Energy' and 'Spring's Vitality'

This text explains the problems that arise when this balance is broken, using the analogy of seasons.

If one is uniformly constricted and overly austere (若一味斂束清苦)
This refers to excessively restraining oneself, pursuing only frugality, and adhering to a rigid life attitude. Such a life can become stifling and dry, devoid of vitality.

It is like having only the killing energy of autumn (秋殺) but no sprouting life of spring (春生).
'Autumn's killing energy' (秋殺) symbolizes a cold, stern force that withers all things, while 'spring's vital energy' (春生) represents a vibrant force that revives and grows all things. In essence, if life is too rigid and lacks serenity, it becomes as parched and lifeless as autumn, losing the power to blossom and develop new things like spring.

3. The Driving Force for the Development of All Things

Finally, the text concludes with the rhetorical question, "How then can one foster and develop all things (何以發育萬物)?"

Here, 'all things' (萬物) is not limited to just plants and trees in nature. It can be understood as a comprehensive concept encompassing not only the development of one's own studies and character but also everything that can positively influence society and those around them.

📌 Conclusion

Chapter 62 of Caigentan emphasizes that the ideal attitude for a scholar is to base themselves on diligent academic curiosity and practical effort (競業), while simultaneously enriching their life through spiritual serenity and refined taste (瀟洒的趣味).

This reflects Cai Gen Tan's integrated wisdom, showing that by pursuing intellectual achievement and personal perfection simultaneously, and through a balanced life, one can emit positive energy that can 'develop' (發育) not only themselves but also their surroundings.

🔑 Philosophical Background

This Chapter 62 particularly well demonstrates the harmonious fusion of Confucian (儒家) and Daoist (道家) thought. The characteristic of Cai Gen Tan to seek the value of 'moderation' (中庸), leaning neither to one side nor the other, is clearly evident.

1. Confucian Elements: 'Mind for Striving and Accomplishment' and 'Development of All Things'

Mind for Striving and Accomplishment (競業的心思)
Confucianism emphasized active academic inquiry and practice in the real world, as well as contributions to society.

As scholars were expected to cultivate virtue through self-discipline (修己) and then benefit the world (治人), the 'mind for striving and accomplishment' can be interpreted as an essential attitude for academic achievement and social contribution.


Fostering and Developing All Things (發育萬物)

Fostering and developing all things is an ideal goal that a Junzi (gentleman) in Confucianism should pursue. It signifies cultivating and improving society through one's virtue and knowledge, reflecting Confucianism's active intent to participate in reality.

2. Daoist Elements: 'Unrestrained and Serene Delight' and 'Analogy of Seasons'

Unrestrained and Serene Delight (瀟洒的趣味)

Daoism highly valued a natural and unrestrained life, as well as spiritual freedom and leisure, liberated from artificiality. 'Serene delight' (瀟洒的趣味) is in line with this Daoist elegance. It means finding peace of mind by freeing oneself from excessive desires and attachments, and discovering the subtle joys of life.


Analogy of 'Autumn's Killing Energy (秋殺)' and 'Spring's Vitality (春生)'

The method of explaining human life and mindset through the cycle of nature, especially the change of seasons, is an important feature of Daoist thought. Daoism sought to understand the principles of human fortune and the essence of life through the logic of nature. Conveying the message that a balanced life is important by contrasting 'autumn's chilling energy' (秋殺) with 'spring's vital energy' (春生) is an expression utilizing the Daoist view of nature.

🎯 Final Conclusion

This Chapter 62 acknowledges the importance of active learning and participation in reality emphasized by Confucianism, while simultaneously demanding the unconstrained spiritual freedom and leisure pursued by Daoism.

It demonstrates Cai Gen Tan's unique 'wisdom of moderation,' showing that only when a scholar harmoniously possesses these two contrasting values can they truly grow themselves (春生), and furthermore, positively influence the world (發育萬物), living a wise and rich life in any circumstance.