From the archive

The Tâo Teh King — Sacred Books of China Part I, SBE Vol. 39 (trans. James Legge, 1891)

English·1879–1910·trans. James Legge·241 passages

The text · part 6 of 11

7, Book II, where Hsii-4o is mentioned, though not
3hung-fih. See the Shf, III, ii.

2 T take iB here as = Ff j—a meaning given in the Khang-hst dictionary.

p. 207

to seek still more the satisfaction of his own mind. He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons? He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation ;—how can you (go to him in this way and be successful) ?’

(Yen Hui) rejoined, ‘Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity. Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven. When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons. And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them? In this way men will pronounce me a (sincere and simple?) boy. This is what is called being a co-worker with Heaven.

‘Outwardly bending (to the ruler), I shall be a co-worker with other men. To carry (the memorandum tablet to court) 2, to kneel, and to bend the body reverentially :—these are the observances of ministers. They all employ them, and should I presume not to do so? Doing what other men do, they would have no occasion to blame me. This

1 Entirely unsophisticated, governed by the T4o.
2 See the Li £7, XI, ii, 16, 17.

p. 208

is what is called being a fellow-worker with other men.

‘Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful ?’ ‘No indeed!’ said Kung-ni. ‘ How can you do so? You have too many plans of proceeding, and have not spied out (the ruler’s character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!’

Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!’

2. Yen Hui said, ‘I can go no farther; I venture to ask the method from you. ung-ni replied, ‘It is fasting, (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.’ Hui said, ‘My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables ?;—can this be regarded as fasting?’ The reply was, ‘It is the fasting appropriate to sacrificing, but it is not the fasting

1 The term is emphatic, as Confucius goes on to explain.
2 Such as onions and garlic, with horse, dog, cow, goose, and
pigeon.

PT.1I, SECT. Iv. THE WRITINGS OF KWANG-3ZE, 209 of the mind.’ ‘I venture to ask what that fasting of the mind is,’ said Hui, and Aung-nt answered, ‘Maintain a perfect unity in every movement of your will. You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit’. Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is?, there is freedom from all pre-occupation ;—such freedom is the fasting of the mind.’ Hui said 3, ‘ Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation ?’ The Master replied, ‘Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy; to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall

' The character in the text for ‘spirit’ here is ae ‘the breath.’
2 The Tao.
8 *Said;’ probably, after having made trial of this fasting.

[39] P

p. 210

In acting after the manner of men, it is easy to fall

' The character in the text for ‘spirit’ here is ae ‘the breath.’
2 The Tao.
8 *Said;’ probably, after having made trial of this fasting.

[39] Pp. 210 into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them. I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise. Look at that aperture (left in the wall);—the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external :—(when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yii and Shun moved; it was this which Fd-hst! and Ai-£4ii? practised all their lives: how much more should other men follow the same rule!’

3. 3ze-k4o 8, duke of Sheh, being about to proceed on a mission to Ki, asked Kung-ni, saying, ‘The king is sending me, Ad-liang*, on a mission which

Often spoken of as Fo-hi, the founder of the Chinese kingdom.
His place in chronology should be assigned to him more than
B.C. 3000 rather than under that date.

* A predecessor of Ff-hst, a sovereign of the ancient paradisiacal time.

8 The name of Sheh remains in Sheh-hsien, a district of the department Nan-yang, Ho-nan. Its governor, who is the subject of this narrative, was a Shin Xf-liang, styled 3ze-k4o. He was

PT. I. SECT. 1V. THE WRITINGS OF KWANG-3ZE. 2II

8 The name of Sheh remains in Sheh-hsien, a district of the department Nan-yang, Ho-nan. Its governor, who is the subject of this narrative, was a Shin Xf-liang, styled 3ze-k4o. He was

PT. I. SECT. 1V. THE WRITINGS OF KWANG-3ZE. 2II

is very important. Ai will probably treat me as his commissioner with great respect, but it will not be in a hurry (to attend to the business). Even an ordinary man cannot be readily moved (to action), and how much less the prince of a state! I am very full of apprehension. You, Sir, once said to me that of all things, great or small, there were few which, if not conducted in the proper way}, could be brought to a happy conclusion; that, if the thing were not successful, there was sure to be the evil of being dealt with after the manner of men?; that, if it were successful, there was sure to be the evil of constant anxiety*; and that, whether it succeeded or not, it was only the virtuous man who could secure its not being followed by evil. In my diet I take what is coarse, and do not seek delicacies,—a man whose cookery does not require him to be using cooling drinks. This morning I received my charge, and in the evening I am drinking iced water;—am I not feeling the internal heat (and discomfort) ? Such is my state before I have actually engaged in the affair;—I am already suffering from conflicting anxieties. And if the thing do not succeed, (the king) is sure to deal with me after the manner of men. The evil is twofold; as a minister, I am not able to bear the burden (of the mission). Can not a duke, but as the counts of A/G had usurped the name of king, they gave high-sounding names to all their ministers and officers.

1 Or, ‘according to the Té4o.” _

* As a criminal; punished by his sovereign.

8 Anxiety ‘night and day,’ or ‘cold and hot’ fits of trouble ;—a peculiar usage of Yin Yang.

p. 212

you, Sir, tell me something (to help me in the case) ?’

1 Or, ‘according to the Té4o.” _

* As a criminal; punished by his sovereign.

8 Anxiety ‘night and day,’ or ‘cold and hot’ fits of trouble ;—a peculiar usage of Yin Yang.

p. 212

you, Sir, tell me something (to help me in the case) ?’

Kung-ni replied, ‘In all things under heaven there are two great cautionary considerations :—the one is the requirement implanted (in the nature)!; the other is the conviction of what is right. The love of a son for his parents is the implanted requirement, and can never be separated from his heart; the service of his ruler by a minister is what is right, and from its obligation there is no escaping anywhere between heaven and earth. These are what are called the great cautionary considerations. Therefore a son finds his rest in serving his parents without reference to or choice of place; and this is the height of filial duty. In the same way a subject finds his rest in serving his ruler, without reference to or choice of the business; and this is the fullest discharge of loyalty. When men are simply obeying (the dictates of) their hearts, the considerations of grief and joy are not readily set before them. They know that there is no alternative to their acting as they do, and rest in it as what is appointed; and this is the highest achievement of virtue. He who is in the position of a minister or of a son has indeed to do what he cannot but do. Occupied with the details of the business (in hand), and forgetful of his own person, what leisure has he to think of his pleasure in living or his dislike of death? You, my master, may well proceed on your mission.

‘But let me repeat to you what I have heard :—In

1 The Ming of the text here is that in the first sentence of the
Kung Yung,

p. 213

all intercourse (between states), if they are near to each other, there should be mutual friendliness, verified by deeds; if they are far apart, there must be sincere adherence to truth in their messages. Those messages will be transmitted by internuncios. But to convey messages which express the complacence or the dissatisfaction of the two parties is the most difficult thing in the world. If they be those of mutual complacence, there is sure to be an overflow of expressions of satisfaction; if of mutual dissatisfaction, an overflow of expressions of dislike. But all extravagance leads to reckless language, and such language fails to command belief. When this distrust arises, woe to the internuncio! Hence the Rules for Speech! say, “ Transmit the messageexactly as it stands; do not transmit it with any overflow of language ; so is (the internuncio) likely to keep himself whole.”

When this distrust arises, woe to the internuncio! Hence the Rules for Speech! say, “ Transmit the messageexactly as it stands; do not transmit it with any overflow of language ; so is (the internuncio) likely to keep himself whole.”

4. ‘Moreover, skilful wrestlers begin with open trials of strength, but always end with masked attempts (to gain the victory) ; as their excitement grows excessive, they display much wonderful dexterity. Parties drinking according to the rules at first observe good order, but always end with disorder ; as their excitement grows excessive, their fun becomes uproarious?. Inall things it is so. People are at first sincere, but always end with becoming rude; at the commencement things are treated as trivial,

1 Probably a Collection of Directions current at the time; and which led to the name of Yang Hsiung’s Treatise with the same name in our first century.

* See the Shih, IJ, vii, 6.

p. 214

but as the end draws near, they assume great proportions. Words are (like) the waves acted on by the wind; the real point of the matters (discussed by them) is lost. The wind and waves are easily set in motion; the success of the matter of which the real point is lost is easily put in peril. Hence quarrels are occasioned by nothing so much as by artful words and one-sided speeches. The breath comes angrily, as when a beast, driven to death, wildly bellows forth its rage. On this animosities arise on both sides. Hasty examination (of the case) eagerly proceeds, and revengeful thoughts arise in their minds ;—they do not know how. Since they do not know how such thoughts arise, who knows how they will end? Hence the Rules for Speech! say, “Let not an internuncius depart from his instructions. Let him not urge on a settlement. If he go beyond the regular rules, he will complicate matters. Departing from his instructions and urging on a settlement imperils negotiations. A good settlement is proved by its lasting long, and a bad settlement cannot be altered ;—ought he not to be careful ?”

‘Further still, let your mind find its enjoyment in the circumstances of your position ; nourish the central course which you pursue, by a reference to your unavoidable obligations. This is the highest object for you to pursue ; what else can you do to fulfil the charge (of your father and ruler)?. The best thing you can do is to be prepared to sacrifice your life; and this is the most difficult thing to do.’

* See above, on preceding page. ? Not meaning the king of X40; but the Tao, whose will was to be found in his nature and the conditions of his lot.

PT.1I.SECT,IvV. THE WRITINGS OF KWANG-8ZE. 215

? Not meaning the king of X40; but the Tao, whose will was to be found in his nature and the conditions of his lot.

PT.1I.SECT,IvV. THE WRITINGS OF KWANG-8ZE. 215

5. Yen Ho’, being about to undertake the office of Teacher of the eldest son of duke Ling of Wei, consulted Kii Po-yii2, ‘Here,’ said he, ‘is this (young) man, whose natural disposition is as bad as it could be. If I allow him to proceed in a bad way, it will be at the peril of our state; if I insist on his proceeding in a right way, it will be at the peril of my own person. His wisdom is just sufficient to know the errors of other men, but he does’ not know how he errs himself. What am I to do in such a case?’ Kii Po-yii replied, ‘Good indeed is your question! Be on your guard; be careful; see that you keep yourself correct! Your best plan will be, with your person to seek association with him, and with your mind to try to be in harmony with him; and yet there are dangers connected with both of these things. While seeking to keep near to him, do not enter into his pursuits ; while cultivating a harmony of mind with him, do not show how superior you are to him. If in your personal association you enter into his pursuits, you will fall with him and be ruined, you will tumble down witha crash. If in maintaining a harmony with his mind, you show how different you are from him, he will think you do so for the reputation and the name, and regard you as a creature of evilomen®. If you find him to bea mere boy, be you with him as another boy; if you find him one of those who will not have their ground marked out in the ordinary way, do you humour

1 A member of the Yen family of LQ. We shall meet with him again in Books XIX, XXVIII, and XXXII.

2 A minister of Wei; a friend and favourite of Confucius.

8 Compare in the Kung Yung, ii, ch. 24.

216 THE TEXTS OF TAOISM. BK. Iv.

him in this characteristic’; if you find him to be free from lofty airs, show yourself to be the same ;— (ever) leading him on so as to keep him free from faults.

‘Do you not know (the fate of) the praying mantis? It angrily stretches out its arms, to arrest the progress of the carriage, unconscious of its inability for such a task, but showing how much it thinks of its own powers. Be on your guard; be careful. If you cherish a boastful confidence in your own excellence, and place yourself in collision with him, you are likely to incur the fate (of the mantis).

Be on your guard; be careful. If you cherish a boastful confidence in your own excellence, and place yourself in collision with him, you are likely to incur the fate (of the mantis).

‘Do you not know how those who keep tigers proceed? They do not dare to supply them with living creatures, because of the rage which their killing of them will excite. They do not (even) dare to give them their food whole, because of the rage which their rending of it will excite. They watch till their hunger is appeased, (dealing with them) from their knowledge of their natural ferocity. Tigers are different from men, but they fawn on those who feed them, and do so in accordance with their nature. When any of these are killed by them, it is because they have gone against that nature.

‘Those again who are fond of horses preserve their dung in baskets, and their urine in jars. If musquitoes and gadflies light on them, and the grooms brush them suddenly away, the horses break their bits, injure (the ornaments on) their heads, and smash those on their breasts. The more care that is taken of them, the more does their fond-

1 Equivalent to ‘Do not cross him in his peculiarities,’

p. 217

ness (for their attendants) disappear. Ought not caution to be exercised (in the management of them) ?’

6. A(master) mechanic, called Shih, on his way to Kii, came to Khii-yiian!, where he saw an oak-tree, which was used as the altar for the spirits of the land. It was so large that an ox standing behind it could not be seen. It measured a hundred spans round, and rose up eighty cubits on the hill before it threw out any branches, after which there were ten or so, from each of which a boat could be hollowed out. People came to see it in crowds as in a market place, but the mechanic did not look round at it, but held on his way without stopping. One of his workmen, however, looked long and admiringly at it, and then ran on to his master, and said to him, ‘ Since I followed you with my axe and bill, I have never seen such a beautiful mass of timber as this. Why would you, Sir, not look round at it, but went on without stopping?’ ‘Have done,’ said Mr. Shih, ‘and do not speak about it. It is quite useless. A boat made from its wood would sink; a coffin or shell would quickly rot; an article of furniture would soon go to pieces; a door would be covered with the exuding sap; a pillar would be riddled by insects; the material of it is good for nothing, and hence it is that it has attained to so great an age*.’

1 The name of a place; of a road; of a bend in the road; of a hill. All these accounts of the name are found in different editions of our author, showing that the locality had not been identified.

2 No one has thought it worth cutting down.

Te ee otter eee; we

p. 218

All these accounts of the name are found in different editions of our author, showing that the locality had not been identified.

2 No one has thought it worth cutting down.

Te ee otter eee; we

p. 218

When Mr. Shih was returning, the altar-oak ; appeared to him in a dream, and said, ‘ What other . tree will you compare with me? Will you compare 1 me to one of your ornamental trees? There are hawthorns, pear-trees, orange-trees, pummelo-trees, ; gourds and other low fruit-bearing plants. When their fruits are ripe, they are knocked down from them, and thrown among the dirt. The large branches are broken, and the smaller are torn away. ' So it is that their productive ability makes their lives bitter to them; they do not complete their natural term of existence, but come to a premature end in the middle of their time, bringing on themselves the destructive treatment which they ordinarily receive. It is so with all things. I have sought to discover how it was that I was so useless ; —I had long done so, till (the effort) nearly caused my death ; and now I have learned it :—it has been of the greatest use to me. Suppose that I had possessed useful properties, should I have become of the great size that I'am? And moreover you and I are both things ;—how should one thing thus pass its judgment on another ? how is it that you a useless man know all this about me a useless tree ?’ When Mr. Shih awoke, he kept thinking about his dream, but the workman said, ‘ Being so taken with its uselessness, how is it that it yet acts here as the altar for the spirits of the land?’ ‘Be still, was the master’s reply, ‘and do not say a word. It simply happened to grow here; and thus those who do not know it do not speak ill of it as an evil thing. If it were not used as the altar, would it be in danger of

1 This is the indignity intended.

p. 219

being cut down? Moreover, the reason of its being preserved is different from that of the preservation of things generally ; is not your explaining it from the sentiment which you have expressed wide of the mark ?’

7. Nan-po 3ze-£Ai! in rambling about the Heights of Shang’, saw a large and extraordinary tree. The teams of a thousand chariots might be sheltered under it, and its shade would cover them all! 3zekhi said,‘ What a tree is this! It must contain an extraordinary amount of timber! When he looked up, however, at its smaller branches, they were so twisted and crooked that they could not be made into rafters and beams; when he looked down to its root, its stem was divided into so many rounded portions that neither coffin nor shell could be made from them. He licked one of its leaves, and his mouth felt torn and wounded. The smell of it would make a man frantic, as if intoxicated, for more than three whole days together. ‘ This, indeed,’ said he, ‘isa i tree good for nothing, and it is thus that it has | t

He licked one of its leaves, and his mouth felt torn and wounded. The smell of it would make a man frantic, as if intoxicated, for more than three whole days together. ‘ This, indeed,’ said he, ‘isa i tree good for nothing, and it is thus that it has | t attained to such a size. Ah! and spirit-like men acknowledge this worthlessness (and its result) *.’

In Sung there is the district of Aing-shih‘*, in which catalpae, cypresses, and mulberry trees grow well. Those of them which are a span or two or rather more in circumference® are cut down by persons who want to make posts to which to tie their ip. 220 monkeys; those which are three or four spans round are cut down by persons who want beams for their lofty and famous houses; and those of seven or eight spans are cut down by noblemen and rich merchants who want single planks for the sides of their coffins. The trees in consequence do not complete their natural term of life, and come to a premature end in the middle of their growth under the axe and bill ;—this is the evil that befalls them from their supplying good timber.

1 Probably the Nan-kwo 3ze-AA! at the beginning of the second Book.

2 In the present department of Kwei-teh, Ho-nan.

8 A difficult sentence to construe.

* In what part of the duchy we do not know.

5 See Mencius, VI, i, 13.

In the same way the Xieh’ (book) specifies oxen that have white foreheads, pigs that have turned-up snouts, and men that are suffering from piles, and forbids their being sacrificed to the Ho. The wizards know them by these peculiarities and consider them to be inauspicious, but spirit-like men consider them on this account to be very fortunate.

8. There was the deformed object Sha*#, His chin seemed to hide his navel; his shoulders were higher than the crown of his head; the knot of his hair pointed to the sky; his five viscera were all compressed into the upper part of his body, and his two thigh bones were like ribs. By sharpening needles and washing clothes he was able to make a living. By sifting rice and cleaning it, he was able to support ten individuals. When the government was calling out soldiers, this poor Shi would bare his arms among the others; when it had any great service to be undertaken, because of his constant ailments, none of the work was assigned to him ; when it was

1 Probably the name of an old work on sacrifices. But was there ever a time in China when human sacrifices were offered to the Ho, or on any altar? | * One of Kwang-3ze’s creations.

p. 221

giving out grain to the sick, he received three 4ung, and ten bundles of firewood. If this poor man, so deformed in body, was still able to support himself, and complete his term of life, how much more may they do so, whose deformity is that of their faculties! !

p. 221

9. When Confucius went to KA0?, Khieh-yd, the madman of AK/0%, as he was wandering about, passed by his door, and said, ‘O Phoenix, O Phoenix, how is your virtue degenerated! The future is not to be waited for; the past is not to be sought again! When good order prevails in the world, the sage tries to accomplish all his service; when disorder prevails, he may preserve his life; at the present time, it is enough if he simply escape being punished. Happiness is lighter than a feather, but no one knows how to support it ; calamity is heavier than the earth, and yet no one knows how to avoid it. Give over! give over approaching men with the lessons of your virtue! You are in peril! you are in peril, hurrying on where you have marked out the ground against your advance! I avoid publicity, I avoid publicity, that my path may not be injured. I pursue my course, now going backwards, now crookedly, that my feet may not be hurt ‘.

* The deficiency of their faculties—here mental faculties—would assimilate them to the useless trees in the last two paragraphs, whose uselessness only proved useful to them.

* The great state of the south, having its capital in the present Hf-pei.

5 See the Analects, XVIII, v.

* The madman would seem to contrast his own course with that of Confucius; but the meaning is very uncertain, and the text cannot be discussed fully in these short notes. There is a jingle

p. 222

‘The mountain by its trees weakens itself}. The grease which ministers to the fire fries itself. The cinnamon tree can be eaten, and therefore it is cut down. The varnish tree is useful, and therefore incisions are made in it. All men know the advantage of being useful, but no one knows the advantage of being useless.’

of rhyme also in the sentence, and some critics find something like this in them:

‘Ye ferns, ye thorny ferns, O injure not my way!
To save my feet, I backward turn, or winding stray!’

’ Literally, ‘robs itself;’—exhausts its moisture or productive strength.

PT. I.SECT. v. THE WRITINGS OF KWANG-3ZE. 223

BOOK V.

Part I. Section V.

Teh Aung Fd, or ‘The Seal of Virtue
Complete!’

To save my feet, I backward turn, or winding stray!’

’ Literally, ‘robs itself;’—exhausts its moisture or productive strength.

PT. I.SECT. v. THE WRITINGS OF KWANG-3ZE. 223

BOOK V.

Part I. Section V.

Teh Aung Fd, or ‘The Seal of Virtue
Complete!’

1. In Lf? there was a Wang Thai? who had lost both his feet*; while his disciples who followed and went about with him were as numerous as those of Kung-ni. Khang Ai® asked Kung-ni about him, saying, ‘Though Wang Thai is a cripple, the disciples who follow him about divide Li equally with you, Master. When he stands, he does not teach them; when he sits, he does not discourse to them. But they go to him empty, and come back full. Is there indeed such a thing as instruction without words? and while the body is imperfect, may the mind be complete? What sort of man is he?’

Kung-ni replied, ‘This master is a sage. Ihave

1 See pp. 133, 134.

2 The native state of Confucius, part of the present Shan-tung.

8 A Taoist of complete virtue; but probably there was not really such a person. Our author fabricates him according to his fashion.

4 The character uh OU) does not say that he had lost both his feet, but I suppose that such is the meaning, because of what is said of Toeless below that ‘ he walked on his heels to see Confucius.’ The feet must have been amputated, or mutilated rather (justly or unjustly), as a punishment ; but Awang-3ze wished to say nothing on that point.

5 Perhaps a disciple of Confucius ;—not elsewhere mentioned as such.

® See the Tao Teh Xing, ch. 2.

= eee ee

—oe- @ --— - =p. 224 only been too late in going to him. I will make him my teacher; and how much more should those do so who are not equal to me! Why should only the state of La follow him? I will lead on all under heaven with me to do so. zhang i rejoined, ‘ He is a man who has lost his feet, and yet he is known as the venerable Wang! ;—he must be very different from ordinary men. What is the peculiar way in which he employs his mind?’ The reply was, ‘ Death and life are great considerations, but they could work no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed regarding that in which there is no element of falsehood?; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them 2.’

His judgment is fixed regarding that in which there is no element of falsehood?; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them 2.’

Khang Ki said, ‘What do you mean?’ ‘When we look at things,’ said Kung-ni, ‘as they differ, we see them to be different, (as for instance) the liver and the gall, or Ai and Yiieh ; when we look at them, as they agree, we see them all to be a unity. So it is with this (Wang Thai). He takes no knowledge of the things for which his ears and eyes are the appropriate organs, but his mind delights itself in the harmony of (all excellent) qualities. He looks at the unity which belongs to things, and does not perceive where they have suffered loss. He looks

1 Literally, ‘the Senior ;’ often rendered ‘ Teacher.’

2 ¢That in which there is no element of falsehood’ is the T 40, which also is the ‘Author’ of all the changes that take place in time and space. See the Introductory Note on the title and subject of the Book,p. 225 on the loss of his feet as only the loss of so much earth.’

Khang Ki said, ‘ He is entirely occupied with his (proper) self. By his knowledge he has discovered (the nature of) his mind, and to that he holds as what is unchangeable !; but how is it that men make so much of him?’ The reply was, ‘Men do not look into running water as a mirror, but into still water ;—it is only the still water that can arrest them all, and keep them (in the contemplation of their real selves). Of things which are what they are by the influence of the earth, it is only the pine and cypress which are the best instances ;—in winter as in summer brightly green 2. Of those which were what they were by the influence of Heaven’, the most correct examples were Yao and Shun; fortunate in (thus) maintaining their own life correct, and so as to correct the lives of others.

‘As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness,—how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts‘. Ifa man only seeking for fame and able in this way to secure it can produce such an effect, how much more (may we look for a greater

1 Wang ThAi saw all things in the T4o, and the T4o in all things. Comp. Book XI, par. 7, et al.

2 Notwithstanding his being a cripple. He forgets that circumstance himself, and all others forget it, constrained and won by his embodiment of the Tao. What follows is an illustration of this, exaggerated indeed, but not so extravagantly as in many other passages.

3 In the Taoistic meaning of the term.

* The royal army consisted of six hosts; that of a great feudal prince of three. ‘Nine hosts’=a very great army.

[39] Q

p. 226

3 In the Taoistic meaning of the term.

* The royal army consisted of six hosts; that of a great feudal prince of three. ‘Nine hosts’=a very great army.

[39] Qp. 226 result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members? of his body, whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies! If such a man were to choose a day on which he would ascend far on high, men would (seek to) follow him there. But how should he be willing to occupy himself with other men ?’

2. Shan-thf Aia? was (another) man who had lost his feet. Along with §ze-£/4n® of Kang? he studied under the master Po-hwan Wo-zin‘. 3ze-£44n said to him (one day), ‘If I go out first, do you remain behind; and if you go out first, I will remain behind” Next day they were again sitting together on the same mat in the hall, when 3ze-444n spoke the same words to him, adding, ‘ Now I am about to go out; will you stay behind or not? Moreover, when you see one of official rank (like myself), you do not try to get out of his way;—do you consider yourself equal to one of official rank ?’ Sh&n-thd Kia replied, ‘In our Master’s school is there indeed such recognition required of official rank ? You are one, Sir, whose pleasure is in your official rank, and would therefore take precedence of other men. I

1 The arms, legs, head, and trunk.

? Another cripple introduced by our author to serve his purpose.

8 Kung-sun Ahido; a good and able minister of Kang, an earldom forming part of the present Ho-nan. He was a contemporary of Confucius, who wept when he heard of his death in B.C. 522. He was a scion of the ruling house, which again was a branch of the royal family of Kau.

4 A TAoist teacher. See XXI, par. g; XXXII, par. 1.

p. 227

He was a contemporary of Confucius, who wept when he heard of his death in B.C. 522. He was a scion of the ruling house, which again was a branch of the royal family of Kau.

4 A TAoist teacher. See XXI, par. g; XXXII, par. 1.

p. 227

have heard that when a mirror is bright, the dust does not rest on it; when dust rests on it the mirror is not bright. When one dwells long with a man of ability and virtue, he comes to be without error. There now is our teacher whom you have chosen to make you greater than you are; and when you still talk in this way, are you not in error?’ 3ze-£A4n rejoined, ‘A (shattered) object as you are, you would still strive to make yourself out as good as Yao! If I may form an estimate of your virtue, might it not be sufficient to lead you to the examination of yourself ?’ The other said, ‘Most criminals, in describing their offences, would make it out that they ought not to have lost (their feet) for them; few would describe them so as to make it appear that they should not have preserved their feet. They are only the virtuous who know that such a calamity was unavoidable, and therefore rest in it as what was appointed for them. When men stand before (an archer like) 11 with his bent bow, if they are in the middle of his field, that is the place where they should be hit; and if they be not hit, that also was appointed. There are many with their feet entire who laugh at me because I have lost my feet, which makes me feel vexed and angry. But when I go to our teacher, I throw off that feeling, and return (to a better mood) ;—he has washed, without my knowing it, the other from me by (his instructions in) what is good. I have attended him now for nineteen years, and have not known that I am without my feet. Now, you, Sir, and I have for the object of our study the

1 A famous archer of antiquity in the twenty-second century
B.C. or perhaps earlier.

228 THE TEXTS OF TAOISM. BK. v..

(virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body;—are you not wrong in this?’ 3ze-#44n felt uneasy, altered his manner and looks, and said, ‘You need not, Sir, say anything more about it.’

BK. v..

3. In La there was a cripple, called Shd-shan the Toeless!, who came on his heels to see Xung-ni. Kung-ni said to him, ‘ By your want of circumspection in the past, Sir, you have incurred such a calamity;—of what use is your coming to me now?’ Toeless said, ‘Through my ignorance of my proper business and taking too little care of my body, I came to lose my feet. But now I am come to you, still possessing what is more honourable than my feet, and which therefore I am anxious to preserve entire. There is nothing which Heaven does not cover, and nothing which Earth does not sustain ; you, Master, were regarded by me as doing the part of Heaven and Earth ;—how could I know that you would receive me in such a way?’ Confucius rejoined, ‘I am but a poor creature. But why, my master, do you not come inside, where I will try to tell you what I have learned?’ When Toeless had gone out, Confucius said, ‘ Be stimulated to effort, my disciples. This toeless cripple is still anxious to learn to make up for the evil of his former conduct ; —how much more should those be so whose conduct has been unchallenged!’

Mr. Toeless, however, told Lao Tan (of the inter-

1 «Toeless’ is a sort of nickname. Shf-shan or Shfi hill was, probably, where he dwelt :—‘ Toeless of Sh@ hill.’

p. 229

view), saying, ‘Khung Ait, I apprehend, has not yet attained to be a Perfect man. What has he to do with keeping a crowd of disciples around him? He is seeking to have the reputation of being an extraordinary and marvellous man, and does not know that the Perfect man considers this to be as handcuffs and fetters to him.’ Lao Tan said, ‘Why did you not simply lead him to see the unity of life and death, and that the admissible and inadmissible belong to one category, so freeing him from his fetters ? Would this be possible?’ Toeless said, ‘It is the punishment inflicted on him by Heaven!. Howcan he be freed from it ?’

4. Duke Ai of La? asked Xung-ni, saying,‘There was an ugly man in Wei, called Ai-thai Tho. His father-in-law, who lived with him, thought so much of him that he could not be away from him. His wife, when she saw him (ugly as he was), represented to her parents, saying, “I had more than ten times rather be his concubine than the wife of any other man *.” He was never heard to take the lead in discussion, but always seemed to be of the same opinion with others. He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men’s craving for food. He was ugly enough, moreover, to scare

He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men’s craving for food. He was ugly enough, moreover, to scare

' « Heaven’ here is a synonym of Tao. Perhaps the meaning is ‘unavoidable ;’ it is so in the TAoistic order of things.

? Tt was in the sixteenth year of duke Ai that Confucius died. Ai was marquis of Lf from B.c. 494 to 468.

® The account of Ai-th4i Tho is of course Awang-3ze’s own fabrication. Ai-thdi is understood to be descriptive of his ugliness, and Tho to be his name.

* Perhaps this was spoken by his wife before their marriage.

a ae a ga Ng a mol lft foo = = —l a -<— - q=<crrp. 230 the whole world. He agreed with men instead of trying to lead them to adopt his views; his knowledge did not go beyond his immediate neighbourhood’. And yet his father-in-law and his wife were of one mind about him in his presence (as I have said);—he must have been different from other men. I called him, and saw him. Certainly he was ugly enough to scare the whole world. He had not lived with me, however, for many months, when I was drawn to the man; and before he had been with me a full year, I had confidence in him. The state being without a chief minister, I (was minded) to commit the government to him. He responded to my proposal sorrowfully, and looked undecided as if he would fain have declined it. I was ashamed of myself (as inferior to him), but finally gave the government into his hands. In a little time, however, he left me and went away. I was sorry and felt that I had sustained a loss, and as if there were no other to share the pleasures of the kingdom with me. What sort of man was he?’ . Kung-ni said, ‘Once when I was sent on a mission to Khd, I saw some pigs sucking at their dead mother. After a little they looked with rapid glances, when they all left her, and ran away. They felt that she did not see them, and that she was no longer like themselves. What they had loved in their mother was not her bodily figure, but what had given animation to her figure. When a man dies in battle, they do not at his interment employ the usual appendages

? One sees dimly the applicability of this illustration to the case in hand. What made Ai-thai Tho so much esteemed was his mental power, quite independent of his ugly person.

p. 231

One sees dimly the applicability of this illustration to the case in hand. What made Ai-thai Tho so much esteemed was his mental power, quite independent of his ugly person.

vlp. 231 of plumes: as to supplying shoes to one who has lost his feet, there is no reason why he should care for them ;—in neither case is there the proper reason for their use'. The members of the royal harem do not pare their nails nor pierce their ears 2; when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them*. That their bodies might be perfect was sufficient to make them thus dealt with ;—how much greater results should be expected from men whose mental gifts are perfect! This Ai-thai Tho was believed by men, though he did not speak a word; and was loved by them, though he did no special service for them. He made men appoint him to the government of their states, afraid only that he would not accept the appointment. He must have been a man whose powers ® were perfect, though his realisation of them * was not manifested in his person.’

Duke Ai said,‘ What is meant by saying that his powers were complete?’ ung-ni replied, ‘ Death and life, preservation and ruin, failure and success, poverty and wealth, superiority and _ inferiority, blame and praise, hunger and thirst, cold and heat ;— these are the changes of circumstances, the operation of our appointed lot. Day and night they succeed to one another before us, but there is no wisdom

1 See the Li X71, VIII, i, 7; but the applicability of these two illustrations is not so clear.

2 These two have force as in ‘reasoning from the less to the greater.’ With the latter of the two compare the mosaical provision in Deuteronomy xxiv. 5.

8 « Powers’ are the capacities of the nature,—the gift of the Tao.
‘Virtue’ is the realisation or carrying out of those capacities.

p. 232

able to discover to what they owe their origination. They are not sufficient therefore to disturb the harmony (of the nature), and are not allowed to enter into the treasury of intelligence. To cause this harmony and satisfaction ever to be diffused, while the feeling of pleasure is not lost from the mind; to allow no break to arise in this state day or night, so that it is always spring-time? in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year) ?:— these are the characteristics of him whose powers are perfect.’

in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year) ?:— these are the characteristics of him whose powers are perfect.’

‘And what do you mean by the realisation of these powers not being manifested in the person?’ (pursued further the duke). The reply was, ‘There is nothing so level as the surface of a pool of still water. It may serve as an example of what I mean. All within its circuit is preserved (in peace), and there comes to it no agitation from without. The virtuous efficacy is the perfect cultivation of the harmony (of the nature). Though the realisation of this be not manifested in the person, things cannot separate themselves (from its influence).’

Some days afterwards duke Ai told this conversation to Min-jze*, saying, ‘ Formerly it seemed to me the work of the sovereign to stand in court with his face to the south, to rule the kingdom, and to pay good heed to the accounts of the people concerned, lest any should come to a (miserable) death ;—this

} Specially the season of complacent enjoyment.

2 So, in Lin Hsi-fung; but the meaning has to be forced out of the text.

5 The disciple Min Sun or Min 3ze-Ahien.

eet: ec: meee ce tee es 2

p. 233

I considered to be the sum (of his duty). Now that I have heard that description of the Perfect man, I fear that my idea is not the real one, and that, by employing myself too lightly, I may cause the ruin of my state. I and Khung A4id are not on the footing of ruler and subject, but on that of a virtuous friendship.’

5. A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was (otherwise) deformed !, addressed his counsels to duke Ling of Wei, who was so pleased with him, that he looked on a perfectly formed man as having a lean and small neck in comparison with him. Another who had a large goitre like an earthenware jar! addressed his counsels to duke Hwan of KAi?, who was so pleased with him that he looked on a perfectly formed man as having a neck lean and small in comparison with him *. So it is that when one’s virtue is extraordinary, (any deficiency in) his bodily form may be forgotten. When men do not forget what is (easily) forgotten, and forget what is not (easily) forgotten, we have a case of real oblivion. Therefore the sagely man has that in which his mind finds its enjoyment, and (looks on) wisdom as (but) the shoots from an old stump; agreements with others are to him but so much glue; kindnesses are

* These two men are undoubtedly inventions of Awang-3ze. They are brought before us, not by surnames and names, but by their several deformities.

2 The first of the five presiding chiefs; marquis of AAt from B.C. 685 to 643.

8 Lin Hsf-4ung wonders whether the story of the man who was so taken with the charms of a one-eyed courtesan, that he thought other women all had an eye too many, was taken from this!

2 The first of the five presiding chiefs; marquis of AAt from
B.C. 685 to 643.

8 Lin Hsf-4ung wonders whether the story of the man who was so taken with the charms of a one-eyed courtesan, that he thought other women all had an eye too many, was taken from this!

rs et Sm es ee es eee ET Te

— i ee SSS Se - ew = cce - oe - eo

p. 234

(but the arts of) intercourse; and great skill is (but as) merchants’ wares. The sagely man lays no plans ;—of what use would wisdom be to him? He has no cutting and hacking to do;—of what use would glue be to him? He has lost nothing ;— of what use would arts of intercourse be to him? He has no goods to dispose of ;—what need has he to play the merchant? (The want of) these four things are the nourishment of (his) Heavenly (nature) ; that nourishment is its Heavenly food. Since he receives this food from Heaven, what need has he for anything of man’s (devising) ? He has the bodily form of man, but not the passions and desires of (other) men. He has the form of man, and therefore he isa man. Being without the passions and desires of men, their approvings and disapprovings are not to be found in him. How insignificant and small is (the body) by which he belongs to humanity! How grand and great is he in the unique perfection of his Heavenly (nature) !

Hui-jze said to Awang-jze, ‘Can a man indeed be without desires and passions?’ The reply was, ‘He can.’ ‘But on what grounds do you call him a man, who is thus without passions and desires ?’ Kwang-3ze said, ‘The T4o? gives him his personal appearance (and powers); Heaven? gives him his bodily form; how should we not call him a man ?’ Hui-3ze rejoined, ‘Since you call him a man, how

1 La Sh@-4ih maintains here that ‘the T4o’ and ‘ Heaven’ have the same meaning; nor does he make any distinction between m4o (Bia), ‘the personal appearance,’ and hsing (FB). ‘the figure,’ or ‘ bodily form.’

2 Compare in the Téo Teh Xing expressions in li, 2, and ly, 5.

p. 235

‘the figure,’ or ‘ bodily form.’

2 Compare in the Téo Teh Xing expressions in li, 2, and ly, 5.

p. 235

can he be without passions and desires?’ The reply was, ‘You are misunderstanding what I mean by passions and desires. What I mean when I say that he is without these is, that this man does not by his likings and dislikings do any inward harm to his body ;—he always pursues his course without effort, and does not (try to) increase his (store of) life.’ Hui-3ze rejoined, ‘If there were not that increasing of (the amount) of life, how would he get his body?!?’ Kwang-jze said, ‘The T4o gives him his personal appearance (and powers); Heaven gives him his bodily form ; and he does not by his likings and dislikings do any internal harm to his body. But now you, Sir, deal with your spirit as if it were something external to you, and subject your vital powers to toil. You sing (your ditties), leaning against a tree; you go to sleep, grasping the stump of a rotten dryandra tree. Heaven selected for you the bodily form (of a man), and you babble about what is strong and what is white *.’

1 Apparently a gross meaning attached by Hui-3ze to Kwang-3ze’s words.

2 Kwang-3ze beats down his opponent, and contemptuously
refers to some of his well-known peculiarities ;—as in II, par. 5,
XXXIII, par. 7, and elsewhere.

p. 236

BOOK VI.
Part I. Section VI.

Taé 3ung Shih, or ‘The Great and Most
Honoured Master?’

1. He who knows the part which the Heavenly ? (in him) plays,and knows (also) that which the Human? (in him ought to) play, has reached the perfection (of knowledge). He who knows the part which the Heavenly plays (knows) that it is naturally born with him; he who knows the part which the Human ought to play (proceeds) with the knowledge which he possesses to nourish it in the direction of what he does not (yet) know?:—to complete one’s natural term of years and not come to an untimely end in the middle of his course is the fulness of knowledge. Although it be so, there is an evil (attending this condition). Such knowledge still awaits the confirmation of it as correct; it does so because it is not yet determined*. How do we know that what

See pp. 134-136.

? Both ‘Heaven’ and ‘Man’ here are used in the T4Aoistic sense ;—the meaning which the terms commonly have both with Lao and Awang.

8 The middle member of this sentence is said to be the practical outcome of all that is said in the Book; conducting the student of the T4o to an unquestioning submission to the experiences in his lot, which are beyond his comprehension, and approaching nearly to what we understand by the Christian virtue of Faith.

‘ That is, there may be the conflict, to the end of life, between

- ee - cone SS ors St 7 ewe mee

p. 237

‘ That is, there may be the conflict, to the end of life, between

- ee - cone SS ors St 7 ewe meep. 237 we call the Heavenly (in us) is not the Human? and that what we call the Human is not the Heavenly ? There must be the True man!, and then there is the True knowledge.

2. What is meant by ‘the True Man??’ The True men of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends*. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was faith and fact, so graphically exhibited in the Book of Job, and compendiously described in the seventy-third Psalm.

1 Here we meet with the True Man, a Master of the T4o. He is the same as the Perfect Man, the Spirit-like Man, and the Sagely Man (see pp. 127, 128), and the designation is sometimes interchanged in the five paragraphs that follow with ‘the Sagely Man.’ Mr. Balfour says here that this name ‘is used in the esoteric sense,— partaking of the essence of divinity;”’ and he accordingly translates i. AM by ‘the divine man.’ But he might as well translate any one of the other three names in the same way. The Shwo W4n dictionary defines the name by fily A, ‘a recluse of the mountain, whose bodily form has been changed, and who ascends to heaven ;’ but when this account was made, Taoism had entered into a new phase, different from what it had in the time of our author. ,

2 In this description of ‘the True Man,’ and in what follows, there is what is grotesque and what is exaggerated (see note on the title of the first Book, p.127). The most prominent characteristic of him was his perfect comprehension of the T4o and participation of it.

* -F has here the sense of Hi.

ee em ee

—.

oap. 238 that by their knowledge they ascended to and reached the T4o1.

The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.

The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.

The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy; the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning had been, and they did not inquire into what their end would be. They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life). Thus there was in them what is called the want of any mind to resist the T4o, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men.

3. Being such, their minds were free from all thought’; their demeanour was still and unmoved;

1 Was not this the state of non-existence? We cannot say of Pantaoism. However we may describe that, the T4o operates in nature, but is not identical with it.

any mm appears in the common editions as ie: which must have got into the text at a very early time. ‘The mind forgetting,’ or ‘free from all thought and purpose,’ appears everyp. 239their foreheads beamed simplicity. Whatever coldness came from them was like that of autumn; whatever warmth came from them was like that of spring. Their joy and anger assimilated to what we see in the four seasons. They did in regard to all things what was suitable, and no one could know how far their action would go. Therefore the sagely man might, in his conduct of war, destroy a state without losing the hearts of the people!; his benefits and favours might extend to a myriad generations without his being a lover of men. Hence he who tries to share his joys with others is not a sagely man; he who manifests affection is not benevolent ; he who observes times and seasons (to regulate his conduct) is not a man of wisdom; he to whom profit and injury are not the same is not a superior man; he who acts for the sake of the name of doing so, and loses his (proper) self is not the (right) scholar ; and he who throws away his person in a way which is not the true (way) cannot command the service of others. Such men as Hd Pf-dieh, WO Kwang, Po-i, Sha-£4i, the count of Ai, Hsii-yii, Ki Tha, and Shan-thi Ti, all did service for other men, and sought to secure for them what they desired, not seeking their own pleasure ?.

where in the Book as a characteristic of the True Man. Nota few critics contend that it was this, and not the T4o of which it isa quality, that Kwang-3ze intended by the ‘ Master’ in the title.

1 Such antithetic statements are startling, but they are common with both Lao-3ze and our author.