《Caigentan (菜根譚) Former Collection #63》 True Virtue Seeks No Recognition

[063칙] True Virtue Seeks No Recognition

📜 Original Text

真廉無廉名,圖名者正所以為貪;
大巧無巧術,用術者乃所以為拙。

📚 Translation

A truly incorruptible person does not chase the reputation of being 'incorruptible';
for one who covets such a name is, by that very act, avaricious.
A truly wise person does not employ clever tricks;
for one who flaunts techniques is, by that very act, unskilled.

✍️ Hanzi Breakdown

• 真 (zhēn): True, genuine, real.
• 廉 (lián): Incorruptible, honest, clean, without greed.
• 真廉 (zhēn lián): Truly incorruptible.
• 無 (wú): To not have, without.
• 名 (míng): Name, reputation, fame.
• 廉名 (lián míng): A reputation for incorruptibility, a good name for honesty.
• 無廉名 (wú lián míng): To not have a reputation for incorruptibility, to not seek such a name.
• 圖 (tú): To seek, to scheme for, to covet.
• 名 (míng): Name, reputation, fame.
• 圖名 (tú míng): To seek fame, to covet reputation.
• 者 (zhě): One who, a person who.
• 正 (zhèng): Rightly, precisely, exactly.
• 所 (suǒ): A grammatical particle, often indicating a passive voice or nominalization of a verb phrase (e.g., "what is done").
• 以 (yǐ): By means of, because of.
• 所以 (suǒ yǐ): The reason why, therefore. (In this context, it functions to intensify the preceding statement, meaning 'precisely for that reason' or 'by that very mechanism').
• 為 (wéi): To be, to become, to act as.
• 貪 (tān): Greedy, avaricious, covetousness.
• 為貪 (wéi tān): To be avaricious, to act greedily.
• 圖名者正所以為貪 (tú míng zhě zhèng suǒ yǐ wéi tān): One who covets such a name is, by that very act, avaricious.
• 大 (dà): Great, grand, profound. Here, 'true' or 'supreme'.
• 巧 (qiǎo): Skillful, clever, ingenious.
• 大巧 (dà qiǎo): True wisdom, great skill.
• 無 (wú): To not have, without.
• 巧 (qiǎo): Skillful, clever.
• 術 (shù): Technique, trick, art.
• 巧術 (qiǎo shù): Clever tricks, artful techniques.
• 無巧術 (wú qiǎo shù): To not employ clever tricks, to not display one's techniques.
• 用 (yòng): To use, to employ.
• 術 (shù): Technique, method.
• 用術 (yòng shù): To employ techniques, to resort to tricks.
• 乃 (nǎi): Is, only then, precisely, indeed, on the contrary.
• 拙 (zhuō): Clumsy, awkward, unskillful, or artless (in a positive sense, suggesting unadorned simplicity).
• 為拙 (wéi zhuō): To be unskillful, to appear clumsy.
• 用術者乃所以為拙 (yòng shù zhě nǎi suǒ yǐ wéi zhuō): One who employs techniques is, by that very act, unskilled.

🔍 Commentary: The Pursuit of Authenticity, Unadorned Sincerity

Caigentan Chapter 63 offers profound insight into the fundamental values and attitudes in life. It emphasizes that cultivating inner sincerity, rather than chasing external fame or ostentatiously displaying skills, is the true path to mastery.

The True Meaning of Incorruptibility: Not Seeking a Reputation

The first sentence states that a "truly incorruptible person does not chase the reputation of being 'incorruptible'." This means that genuine incorruptibility is not a calculated act or a mere performance for others. True incorruptibility stems from an internal, pure mindset, and thus has no ulterior motive of gaining a 'reputation' or label of honesty.

It then warns that "one who covets such a name is, by that very act, avaricious." This points out that the very act of seeking fame is a form of avarice, far removed from true incorruptibility. The powerful message is that seeking external validation or desiring to appear virtuous already indicates a mind caught up in desires.

The True Realm of Wisdom: Not Employing Cleverness

The second sentence states that a "truly wise person does not employ clever tricks." This means that genuine wisdom or outstanding ability does not lie in flashy techniques or petty cunning. A true master, having reached the pinnacle of their craft, does not consciously flaunt or embellish their skills. Their actions are natural and flow effortlessly, following the inherent order.

However, it then dramatically reverses this by stating that "one who flaunts techniques is, by that very act, unskilled." This is a critique, suggesting that someone who relies only on shallow techniques and attempts to display them ostentatiously might actually lack fundamental skill, or become so absorbed in their tricks that they spoil a greater undertaking. True ability, it argues, lies in grasping the essence without unnecessary artifice or ostentation.

For instance, the story of 'King Wu(吳王) and the Monkey' from Zhuangzi(莊子)'s "Xu Wugui(徐無鬼)" chapter vividly illustrates this point. A monkey, boasting its exceptional tree-climbing skills, even caught arrows shot by King Wu. However, angered by the monkey's arrogance, King Wu ordered all his soldiers to fire arrows simultaneously, and the monkey, flaunting its skills, was eventually struck down and killed. This shows how flaunting one's abilities can invite disaster, and that true wisdom transcends such displays, residing in one's natural essence.

📌 Conclusion

This Chapter 63 conveys a profound message, urging us to pursue life's true values through the spirit of 'non-action (無爲)' and 'non-desire (無欲)'.

It emphasizes that instead of being fixated on outward fame or mere technical skills, one should cultivate inner purity and genuine ability. It contains the profound wisdom that what is truly noble is unadorned and unintentional, shining by its very nature.

🔑 Philosophical Background

Chapter 63 strongly reflects the core teachings of Daoist (道家) philosophy, while also showing some resonance with certain moderate views within Confucianism (儒家).

Daoist Principles of 'Non-action (無爲)' and 'Simplicity (素朴)'

"真廉無廉名" (True incorruptibility has no reputation of being incorruptible): This principle resonates with the Daoist philosophy of Non-action (無爲自然). Not striving to do something artificially or display it outwardly is considered to align with the true Dao. Not seeking fame or artificial praise, but simply existing in that genuine state, constitutes the true realm of incorruptibility.

"大巧無巧術" (True wisdom employs no clever techniques): Daoist philosophy cautions against flashy techniques, artificial knowledge, and petty cunning. It particularly emphasizes the concept of 'Great skill appears clumsy (大巧若拙)', suggesting that true wisdom lies not in ostentatious techniques, but in a simple, natural state that grasps the essence. The text warns against resorting to artificial 'techniques' (術) and encourages a return to a pure and simple (素朴) original state, which is a hallmark of Daoist thought.

Daoist Critique of Fame and Desire

"圖名者正所以為貪" (One who covets such a name is, by that very act, avaricious): Daoism identifies desire (especially the desire for artificial fame or material gain) as a root cause of human suffering and chaos. It posits that external fame can corrupt one's true nature and often leads to greater avarice. This aligns with the Daodejing's profound question: "Which is more precious, fame or oneself (one's very being)?"

Potential Connections to the Confucian 'Doctrine of the Mean (中庸)'

Confucianism also emphasizes the virtue of the Doctrine of the Mean (中庸), which cautions against excess. Excessive pursuit of fame or an ostentatious display of skills can be seen as deviations from this mean.

However, Confucianism did not completely reject gaining a good reputation through moral practice. Therefore, the Daoist critical perspective is more prominently reflected in this specific passage.

Conclusion

Chapter 63 vividly illustrates the Daoist teaching that one should cultivate intrinsic sincerity and unadorned authenticity, rather than focusing on outward forms, fame, or mere technical skill.