The Writings of Kwang-tze — Sacred Books of China Part II, SBE Vol. 40 (trans. James Legge, 1891)
English·1879–1910·trans. James Legge·245 passages
The text · part 3 of 12
If it carried along and sustained all things, without being overburdened or weary, that would be like the way of the superior man, merely an external operation ; when all things go to it, and find their dependence in it ;—this is the true character of the TAo.
‘Here is a man (born) in one of the middle states’. He feels himself independent both of the Yin and Yang?, and dwells between heaven and earth; only for the present a mere man, but he will return to his original source. Looking at him in his origin, when his life begins, we have (but) a gelatinous substance in which the breath is collecting. Whether his life be long or his death early, how short is the space between them! It is but the name for a moment of time, insufficient to play the part of a good Y4o or a bad Kieh in.
‘The fruits of trees and creeping plants have their distinctive characters, and though the relation-
1 The commentators suppose that by ‘the man’ here there is intended ‘a sage ;’ and they would seem to be correct. ® Compare the second sentence in the Tao Teh King, ch. 42.
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ships of men, according to which they are classified, are troublesome, the sage, when he meets with them, does not set himself in opposition to them, and when he has passed through them, he does not seek to retain them; he responds to them in their regular harmony according to his virtue; and even when he accidentally comes across any of them, he does so according to the Tao. It was thus that the Tis flourished, thus that the kings arose,
‘Men’s life between heaven and earth is like a white! colt’s passing a crevice, and suddenly disappearing. As with a plunge and an effort they all come forth ; easily and quietly they all enter again. By a transformation they live, and by another transformation they die. Living things are made sad (by death), and mankind grieve for it ; but it is (only) the removal of the bow from its sheath, and the emptying the natural satchel of its contents. There may be some confusion amidst the yielding to the change ; but the intellectual and animal souls are taking their leave, and the body will follow them :—This is the Great Returning home,
‘That the bodily frame came from incorporeity, and will return to the same, is what all men in common know, and what those who are on their way to (know) it need not strive for. This is what the multitudes of men discuss together. Those whose (knowledge) is complete do not discuss it ;—such discussion shows that their (knowledge) is not complete. Even the most clear-sighted do not meet
1 Why is it the colt here is ‘white?’ Is it to heighten the impression made by his speedy disappearing? or is it merely the adoption of the phrase from the Shih, II, iv, 2?
[40] F
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Even the most clear-sighted do not meet
1 Why is it the colt here is ‘white?’ Is it to heighten the impression made by his speedy disappearing? or is it merely the adoption of the phrase from the Shih, II, iv, 2?
[40] F
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(with the T4o) ;—it is better to be silent than to reason about it. The T4o cannot be heard with the ears ;—it is better to shut the ears than to try and hear it. This is what is called the Great Attainment.’
6. Tung-kwo 3ze! asked A wang-jze, saying, ‘Where is what you call the T4o to be found ?’ Kwang-jze replied, ‘Everywhere.’ The other said, ‘Specify an instance of it. That will be more satisfactory. ‘It is here in this ant.’ ‘Give a lower instance. ‘It is in this panic grass.’ ‘Give me a still lower instance.’ ‘It is in this earthenware tile.’ ‘Surely that is the lowest instance ?’ ‘It is in that excrement *” To this Tung-kwo 3ze gave no reply.
Kwang-jze said, ‘Your questions, my master, do not touch the fundamental point (of the Tao). They remind me of the questions addressed by the superintendents of the market to the inspector about examining the value of a pig by treading on it, and testing its weight as the foot descends lower and lower on the body*. You should not specify any particular thing. There is not a single thing without (the T4o). So it is with the Perfect Tao. And if we call it the Great (T4o), it is just the same. There are the three terms,—‘‘ Complete,” “ Allembracing,” “the Whole.” These names are differ-
1 Perhaps the Tung-kwo Shun-3ze of Bk. XXI, par. 1.
* A contemptuous reply, provoked by Tung-kwo’s repeated interrogation as to where the T4o was to be found, the only question being as to what it was.
PT. II. SECT. xv. THE WRITINGS OF KWANG-SZE. 67 ent, but the reality (sought in them) is the same ; referring to the One thing.
‘Suppose we were to try to roam about in the palace of No-where;—when met there, we might discuss (about the subject) without ever coming to an end. Or suppose we were to be together in (the region of) Non-action ;—should we say that (the T4o was) Simplicity and Stillness? or Indifference and Purity? or Harmony and Ease? My will would be aimless. If it went nowhere, I should not know where it had got to; if it went and came again, I should not know where it had stopped ; if it went on going and coming, I should not know when the process would end. In vague uncertainty should I be in the vastest waste. Though I entered it with the greatest knowledge, I should not know how inexhaustible it was. That which makes things what they are has not the limit which belongs to things, and when we speak of things being limited, we mean that they are so in themselves. (The To) is the limit of the unlimited, and the boundlessness of the unbounded.
‘We speak of fulness and emptiness; of withering and decay. It produces fulness and emptiness, but is neither fulness nor emptiness ; it produces withering and decay, but is neither withering nor decay. It produces the root and branches, but is neither root nor branch ; it produces accumulation and dispersion, but is itself neither accumulated nor dispersed.’
7. A-ho Kan? and Shan Nang studied together
1 The meaning of this other illustration is also very obscure to me ; and much of what follows to the end of the paragraph. 3 We can hardly be said to know anything more of the first and third of these men than what is mentioned here. F 2
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under Lao-lung Ai. Shan Nang?! was leaning forward on his stool, having shut the door and gone to sleep in the day time. At midday A-ho Kan pushed open the door and entered, saying, ‘L4olung is dead.’ Shan Nang leant forward on his stool, laid hold of his staff and rose. Then he laid the staff aside with a clash, laughed and said, ‘ That Heaven knew how cramped and mean, how arrogant and assuming I was, and therefore he has cast me off, and is dead. Now that there is no Master to correct my heedless words, it is simply for me to die!’ Yen Kang, (who had come in) to condole, heard these words, and said, ‘It is to him who embodies the Tao that the superior men everywhere cling. Now you who do not understand so much as the tip of an autumn hair of it, not even the tenthousandth part of the T Ao, still know how to keep hidden your heedless words about it and die ;—how much more might he who embodied the T4o do so! We look for it, and there is no form; we hearken for it, and there is no sound. When men try to discuss it, we call them dark indeed. When they discuss the T4o, they misrepresent it.’
We look for it, and there is no form; we hearken for it, and there is no sound. When men try to discuss it, we call them dark indeed. When they discuss the T4o, they misrepresent it.’
Hereupon Grand Purity? asked Infinitude 2, saying, ‘Do you know the T4o?’ ‘I do not know it,’ was the reply. He then asked Do-nothing 2, who replied, ‘I know it.’ ‘Is your knowledge of it de-
} Shan Nang is well known, as coming in the chronological list between Ffi-hsf and Hwang-T!; and we are surprised that a higher place is not given to him among the Téoist patriarchs than our author assigns to him here,
* These names, like those in the first paragraph of the Book, are metaphorical, intended, no doubt, to set forth attributes of the To, and to suggest to the reader what it is or what it is not.
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termined by various points?’ ‘It is,’ ‘What are they?’ Do-nothing! said, ‘I know that the T4o may be considered noble, and may be considered mean, that it may be bound and compressed, and that it may be dispersed and diffused. These are the marks by which I know it.’ Grand Purity took the words of those two, and asked No-beginning?, saying, ‘Such were their replies; which was right ? and which was wrong? Infinitude’s saying that he did not know it? or Do-nothing’s saying that he knew it?’ No-beginning said, ‘The “I do not know it” was profound, and the “I know it” was shallow. The former had reference to its internal nature; the latter to its external conditions. Grand Purity looked up and sighed, saying, ‘Is “not to know it” then to know it? And is “ to know it” not to know it? But who knows that he who does not know it (really) knows it?’ No-beginning replied, ‘The Tao cannot be heard; what can be heard is not It. The T4o cannot be seen; what can be seen is not It. The T4o cannot be expressed in words; what can be expressed in words is not It. Do we know the Formless which gives form to form? In the same way the Tao does not admit of being named.’
No-beginning (further) said, ‘If one ask about the T&Ao and another answer him, neither of them knows it. Even the former who asks has never learned anything about the Tao. He asks what does not admit of being asked, and the latter answers where answer is impossible. When one asks what does not admit of being asked, his questioning is in (dire)
1 See note 2 on last page.
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extremity. When one answers where answer is impossible, he has no internal knowledge of the subject. When people without such internal knowledge wait to be questioned by others in dire extremity, they show that externally they see nothing of space and time, and internally know nothing of the Grand Commencement!. Therefore they cannot cross over the Khwan-lun 2, nor roam in the Grand Void.’
When people without such internal knowledge wait to be questioned by others in dire extremity, they show that externally they see nothing of space and time, and internally know nothing of the Grand Commencement!. Therefore they cannot cross over the Khwan-lun 2, nor roam in the Grand Void.’
8. Starlight? asked Non-entity’, saying, ‘ Master, do you exist? or do you not exist?’ He got no answer to his question, however, and looked stedfastly to the appearance of the other, which was that of a deep void. All day long he looked to it, but could see nothing ; he listened for it, but could hear nothing ; he clutched at it, but got hold of nothing +. Starlight then said, ‘Perfect! Who can attain to this? I can (conceive the ideas of) existence and non-existence, but I cannot (conceive the ideas of) non-existing non-existence, and still there be a nonexisting existence. How is it possible to reach to this ?’
9. The forger of swords for the Minister of War had reached the age of eighty, and had not lost a hair’s-breadth of his ability’. The Minister said to
1 The first beginning of all things or of anything.
* The Khw&n-lun may be considered the Sacred Mountain of TAoism.
’ The characters Kwang Y4o denote the points of light all over the sky, ‘dusted with stars.’ I can think of no better translation for them, as personified here, than ‘starlight.’ ‘Non-entity’ is a personification of the Tao; as no existing thing, but the idea of the order that pervades and regulates throughout the universe.
* A quotation from the Tao Teh Xing, ch. 14.
* Compare the case of the butcher in Bk. III, and other similar passages.
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him, ‘ You are indeed skilful, Sir. Have you any method that makes you so?’ The man said, ‘Your servant has (always) kept to his work. When I was twenty, I was fond of forging swords. I looked at nothing else. I paid no attention to anything but swords. By my constant practice of it, I came to be able to do the work without any thought of what I was doing. By length of time one acquires ability at any art; and how much more one who is ever at work on it! What is there which does not depend on this, and succeed by it ?’
By my constant practice of it, I came to be able to do the work without any thought of what I was doing. By length of time one acquires ability at any art; and how much more one who is ever at work on it! What is there which does not depend on this, and succeed by it ?’
10. Zan Khih’ asked Kung-ni, saying, ‘Can it be known how it was before heaven and earth?’ The reply was, ‘It can. It was the same of old as now.’ Zan Khid asked no more and withdrew. Next day, however, he had another interview, and said, ‘Yesterday I asked whether it could be known how it was before heaven and earth, and you, Master, said, “It can. As it is now, so it was of old.” Yesterday, I seemed to understand you clearly, but to-day it is dark to me. I venture to ask you for an explanation of this.’ Aung-nt said, ‘Yesterday you seemed to understand me clearly, because your own spiritual nature had anticipated my reply. Today it seems dark to you, for you are in an unspiritual mood, and are trying to discover the meaning. (In this matter) there is no old time and no present ; no beginning and no ending. Could it be that there were grandchildren and children before there were (other) grandchildren and children ? ?’
1 One of the disciples of Confucius ;—Analects VI, 3. * Hf Wan-ying says, ‘Before there can be grandsons and sons there must be grandfathers and fathers to transmit them, so before
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Zan Khit had not made any reply, when Kung-ni went on, ‘Let us have done. There can be no answering (on your part). We cannot with life give life to death; we cannot with death give death to life. Do death and life wait (for each other)? There is that which contains them both in its one comprehension!. Was that which was produced before Heaven and Earth a thing? That which made things and gave to each its character was not itself a thing. Things came forth and could not be before things, as if there had (previously) been things ; —as if there had been things (producing one another) without end. The love of the sages for others, and never coming to an end, is an idea taken from this %’
11. Yen Yiian asked Aung-ni, saying, ‘ Master, I have heard you say, “There should be no demonstration of welcoming; there should be no movement to meet ;’”—I venture to ask in what way this affection of the mind may be shown.’ The reply was, ‘ The ancients, amid (all) external changes, did not change internally; now-a-days men change internally, but take no note of external changes. When one only notes the changes of things, himself continuing one and the same, he does not change. How should there be (a difference between) his changing and not changing? How should he put himself in contact with (and come under the influence of) those external changes? He is sure, however, there were (the present) heaven and earth, there must have been another heaven and earth.’ But I am not sure that he has in this remark exactly caught our author’s meaning.
How should he put himself in contact with (and come under the influence of) those external changes? He is sure, however, there were (the present) heaven and earth, there must have been another heaven and earth.’ But I am not sure that he has in this remark exactly caught our author’s meaning.
1 Meaning the T4o. * An obscure remark.
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to keep his points of contact with them from being many. The park of Shih-wei', the garden of Hwang- Ti, the palace of the Lord of Yii, and the houses of Thang and Wa ;—(these all were places in which this was done). But the superior men (so called, of later days), such as the masters of the Literati and of Mohism, were bold to attack each other with their controversies ; and how much more so are the men of the present day! Sages in dealing with others do not wound them ; and they who do not wound others cannot be wounded by them. Only he whom others do not injure is able to welcome and meet men. ‘Forests and marshes make me joyful and glad; but before the joy is ended, sadness comes and succeeds to it. When sadness and joy come, I cannot prevent their approach ; when they go, I cannot retain them. How sad it is that men should only be as lodging-houses for things, (and the emotions which they excite)! They know what they meet, but they do not know what they do not meet ; they use what power they have, but they cannot be strong where they are powerless. Such ignorance and powerlessness is what men cannot avoid. That they should try to avoid what they cannot avoid, is not this also sad? Perfect speech is to put speech away; perfect action is to put action away ; to digest all knowledge that is known is a thing to be despised.’
1 This personage has occurred before in Bk. VI, par. 7,—at the head of the most ancient sovereigns, who were in possession of the Tao. His ‘ park’ as a place for moral and intellectual inquiry is here mentioned ;—so early was there a certain quickening of the mental faculties in China.
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BOOK XXIII.
Part III. Section I. Kang-sang Kal.
_ 1. Among the disciples? of Lao Tan there was a K&ang-sang KA, who had got a greater knowledge ' than the others of his doctrines, and took up his ‘residence with it in the north at the hill of Wei-léi 3. His servants who were pretentious and knowing he sent away, and his concubines who were officious and kindly he kept at a distance ; living (only) with those who were boorish and rude, and employing (only) the bustling and ill-mannered‘. (After three ; years there was great prosperity® in Wei-léi, and \ the people said to one another, ‘When Mr. K4ng- “ sang first came here, he alarmed us, and we thought him strange; our estimate of him after a short - acquaintance was that he could not do us much - good; but now that we have known him for years, we find him a more than ordinary benefit. Must he _ not be near being a sage? Why should you not
1 See vol. xxxix, p. 153.
Must he _ not be near being a sage? Why should you not
1 See vol. xxxix, p. 153.
3 The term in the text commonly denotes ‘servants.’ It would seem here simply to mean ‘ disciples.’
5 Assigned variously. Probably the mount Yii in the ‘ Tribute of Yi,’—a hill in the present department of Tang-44u, Shan-tung.
* The same phraseology occurs in Bk. XI, par. 5; and also in the Shih, II, vi, 1, q. v.
5 That is, abundant harvests. The ed of the common text should, probably, be fz.
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unite in blessing him as the representative of our departed (whom we worship), and raise an altar to : him as we do to the spirit of the grain’?’ Ka&ng-~) sang heard of it, kept his face indeed to the south’, | but was dissatisfied. His disciples thought it strange in him, but he said to them, ‘ Why, my disciples, should you think this strange in me? When the airs of spring come forth, all vegetation grows; and, when the autumn arrives, all the previous fruits of the earth are matured. Do spring and autumn have these effects without any adequate cause? The processes of the Great TAo have been in operation. I have heard that the Perfect man dwells idly in his apartment within its surrounding walls’, and the people get wild and crazy, not knowing how they should repair to him. Now these small people of Wei-léi in their opinionative way want to present their offerings to me, and place me among such men of ability and virtue. But am I a man to be set up as such a model? It is on this account that I am dissatisfied when I think of the words of Lao Tan *’ 2. His disciples said, ‘Not so. In ditches eight cubits wide, or even twice as much, big fishes cannot turn their bodies about, but minnows and eels find them sufficient for them®; on hillocks six or
1 I find it difficult to tell what these people wanted to make of 7A, further than what he says himself immediately to his disciples. I cannot think that they wished to make him their ruler.
* This is the proper position for the sovereign in his court, and for the sage as the teacher of the world. AQ accepts it in the | latter capacity, but with dissatisfaction.
® Compare the Li Ai, Bk. XXXVIII, par. ro, et al.
* As if he were one with the T4o.
®° I do not see the appropriateness here of the afi) in the text.
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seven cubits high, large beasts cannot conceal themselves, but foxes of evil omen find it a good place for them. And moreover, honour should be paid to the wise, offices given to the able, and preference shown to the good and the beneficial. From of old YAo and Shun acted thus ;—how much more may the people of Wei-léi do so! O Master, let them have their way!’
And moreover, honour should be paid to the wise, offices given to the able, and preference shown to the good and the beneficial. From of old YAo and Shun acted thus ;—how much more may the people of Wei-léi do so! O Master, let them have their way!’
Kang-sang replied, ‘Come nearer, my little children. Ifa beast that could hold a carriage in its mouth leave its hill by itself, it will not escape the danger that awaits it from the net; or if a fish that could swallow a boat be left dry by the flowing away of the water, then (even) the ants are able to trauble it. Thus it is that birds and beasts seek to be as high as possible, and fishes and turtles seek to lie as deep as possible. In the same way men who wish to preserve their bodies and lives keep their persons concealed, and they do so in the deepest retirement possible. And moreover, what was there in those sovereigns to entitle them to your laudatory mention? Their sophistical reasonings (resembled) the reckless breaking down of walls and enclosures and planting the wild rubus and wormwood in their place; or making the hair thin before they combed it; or counting the grains of rice before they cooked them’. They would do such things with careful discrimination ; but what was there in them to benefit the world ? If you raise the men of talent to office, you will create disorder; making the people strive with one
1 All these condemnatory descriptions of Yao and Shun are eminently TAoistic, but so metaphorical that it is not easy to appreciate them.
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another for promotion ; if you employ men for their wisdom, the people will rob one another (of their reputation) +. These various things are insufficient to make the people good and honest. They are very eager for gain ;—a son will kill his father, and a minister his ruler (for it). In broad daylight men will rob, and at midday break through walls. I tell you that the root of the greatest disorder was planted in the times of Y4o and Shun. The branches of it will remain for a thousand ages; and after a thousand ages men will be found eating one another 2,
3. (On this) Nan-yung 420° abruptly sat right up and said, ‘What method can an old man like me adopt to become (the Perfect man) that you have described?’ K&ang-sang 3ze said, ‘Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously: —do this for three years, and you may become the man of whom I have spoken.’ The other rejoined, ‘Eyes are all of the same form, I do not know any difference between them :—yet the blind have no power of vision. Ears are all of the same form; I do not know any difference between them :—yet the deaf have no power of hearing. Minds are all of the same nature, I do not know any difference between them ;—yet the mad cannot make the minds of other men their own. (My) personality is indeed like (yours), but things seem to separate
1 Compare the Téo Teh Xing, ch. 3.
Minds are all of the same nature, I do not know any difference between them ;—yet the mad cannot make the minds of other men their own. (My) personality is indeed like (yours), but things seem to separate
1 Compare the Téo Teh Xing, ch. 3.
* KA is in all this too violent.
* A disciple of Kang-sang AQ ;—‘a sincere seeker of the T4o, very much to be pitied,’ says Lin Hst-4ung.
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between us. I wish to find in myself what there is in you, but I am not able to do so’. You have now said to me, “ Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously.” With all my efforts to learn your Way, (your words) reach only my ears. Kang-sang replied, ‘I can say nothing more to you, and then he added, ‘ Small flies cannot transform the bean caterpillar?; Yiieh* fowls cannot hatch the eggs of geese, but Lf fowls* can. It is not that the nature of these fowls is different ; the ability in the one case and inability in the other arise from their different capacities as large and small. My ability is small and not sufficient to transform you. Why should you not go south and see LAo-;ze ?’
4. Nan-yung A240 hereupon took with him some rations, and after seven days and seven nights arrived at the abode of L4o-3ze, who said to him, ‘Are you come from KAt’s?’ ‘I am,’ was the reply. ‘And why, Sir, have you come with such a multitude of attendants*?’ Nan-yung was frightened, and turned his head round to look behind him. L4o-jze said, ‘Do you not understand my meaning ?’ The other held his head down and was ashamed,
- and then he lifted it up, and sighed, saying, ‘I forgot at the moment what I should reply to your
* The RE in the former of these sentences is difficult. I take it in the sense of ##, and read it phi.
? Compare the Shih, II, v, Ode 2, 3.
5 T believe the fowls of Shan-tung are still larger than those of Kib-kiang or F-Aien.
* A good instance of Lao’s metaphorical style.
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I take it in the sense of ##, and read it phi.
? Compare the Shih, II, v, Ode 2, 3.
5 T believe the fowls of Shan-tung are still larger than those of Kib-kiang or F-Aien.
* A good instance of Lao’s metaphorical style.
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question, and in consequence I have lost what I wished to ask you.’ ‘What do you mean?’ ‘If I have not wisdom, men say that I am stupid ?, while if I have it, it occasions distress to myself. If I have not benevolence, then (I am charged) with doing hurt to others, while if I have it, I distress myself. If I have not righteousness, I (am charged with) injuring others, while if I have it, I distress myself. How can I escape from these dilemmas ? These are the three perplexities that trouble me; and I wish at the suggestion of KAQ to ask you about them.’ L4o-jze replied, ‘A little time ago, when I saw you and looked right into your eyes’, I understood you, and now your words confirm the judgment which I formed. You look frightened and amazed. You have lost your parents, and are trying with a pole to find them at the (bottom of) the sea. You have gone astray; you are at your wit’s end. You wish to recover your proper nature, and you know not what step to take first to find it. You are to be pitied!’
5. Nan-yung At asked to be allowed to enter (the establishment), and have an apartment assigned to him®. (There) he sought to realise the qualities which he loved, and put away those which he hated. For ten days he afflicted himself, and then waited again on L4o-jze, who said to him, ‘ You must purify yourself thoroughly! But from your symptoms of
1 In the text RR i. The ys must be an erroneous addition, or probably it is a mistake for the speaker's name #&. 2 Literally, ‘ between the eye-brows and eye-lashes.’
* Thus we are as it were in the school of Lao-3ze, and can see how he deals with his pupils.
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The ys must be an erroneous addition, or probably it is a mistake for the speaker's name #&. 2 Literally, ‘ between the eye-brows and eye-lashes.’
* Thus we are as it were in the school of Lao-3ze, and can see how he deals with his pupils.
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distress, and signs of impurity about you, I see there still seem to cling to you things that you dislike. When the fettering influences from without become numerous, and you try to seize them (you will find it a difficult task); the better plan is to bar your inner man against their entrance. And when the similar influences within get intertwined, it is a difficult task to grasp (and hold them in check); the better plan is to bar the outer door against their exit. Even a master of the T4o and its characteristics will not be able to control these two influences together, and how much less can one who is only a student of the T4o do so!’ Nan-yung Ad said, . ‘A certain villager got an illness, and when his neighbours asked about it, he was able to describe the malady, though it was one from which he had not suffered before. When I ask you about the Grand Tao, it seems to me like drinking medicine which (only serves to) increase my illness. I should like to hear from you about the regular method of guarding the life;—that will be sufficient for me.’ L&o-jze replied, ‘(You ask me.about) the regular method of guarding the life ;—can you hold the One thing fast in your embrace? Can you keep from losing it? Can you know the lucky and the unlucky without having recourse to the tortoise-shell or the divining stalks? Can you rest (where you ought to rest)? Can you stop (when you have got enough) ? Can you give over thinking of other men, and seek what you want in yourself (alone)? Can you flee (from the allurements of desire)? Can you maintain an entire simplicity? Can you become a little child ? The child will cry all the day, without its throat becoming hoarse ;—so perfect is the harmony (of
PT, Ill, SECT. 1. THE WRITINGS OF KWANG-8ZE. 8I its physical constitution). It will keep its fingers closed all the day without relaxing their grasp ;— such is the concentration of its powers. It will keep its eyes fixed all day, without their moving ;—so is it unaffected by what is external to it. It walks it knows not whither ; it rests where it is placed, it knows not why; it is calmly indifferent to things, and follows their current. This is the regular method of guarding the life 1.’
It walks it knows not whither ; it rests where it is placed, it knows not why; it is calmly indifferent to things, and follows their current. This is the regular method of guarding the life 1.’
6. Nan-yung Ad said, ‘And are these all the characteristics of the Perfect man?’ L4o-3ze replied, ‘No. These are what we call the breaking up of the ice, and the dissolving of the cold. The Perfect man, along with other men, gets his food from the earth, and derives his joy from his Heaven (-conferred nature). But he does not like them allow himself to be troubled by the consideration of advantage or injury coming from men and things; he does not like them do strange things, or form plans, or enter on undertakings; he flees from the allurements of desire, and pursues his way with an entire simplicity. Such is the way by which he guards his life” ‘And is this what constitutes his perfection ?’ ‘Not quite. I asked you whether you could become a little child. The little child moves unconscious of what it is doing, and walks unconscious of whither it is going. Its body is like the branch of a rotten tree, and its mind is like slaked lime*. Being such, misery does not come to it, nor happiness. It has
1 In this long reply there are many evident recognitions of passages in the Tao Teh Xing ;—compare chapters 9, 10, 55, 58.
4 See the description of 3ze-Ahi’s Taoistic trance at the beginning of the second Book.
[40] Gp. 82 neither misery nor happiness ;—how can it suffer from the calamities incident to men?! ?’
7. * He whose mind 8 is thus grandly fixed emits a Heavenly light. In him who emits this heavenly light men see the (True) man. When a man has cultivated himself (up to this point), thenceforth he remains constant in himself. When he is thus constant in himself, (what is merely) the human element will leave him ‘4, but Heaven will help him. Those whom their human element has left we call the people of Heaven‘. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this® seek for what they cannot
1 Nan-yung Afi disappears here. His first master, King-sang Kh, disappeared in paragraph 4. The different way in which his name is written by Sze-m4 X/ien is mentioned: in the brief introductory note on p.153. It should have been further stated there that in the Fourth Book of Lieh-gze (IV, 2>-3>) some account of him is given with his name as written by Kien. A great officer of Kan is introduced as boasting of him that he was a sage, and, through his mastery of the principles of Lao Tan, could hear with his eyes and see with his ears. Hereupon Khang-shang is brought to the court of the marquis of Lf to whom he says that the report of him which he had heard was false, adding that he could dispense with the use of his senses altogether, but could not alter their several functions. This being reported to Confucius, he simply laughs at it, but makes no remark.
This being reported to Confucius, he simply laughs at it, but makes no remark.
* I suppose that from this to the end of the Book we have the sentiments of Xwang-3ze himself. Whether we consider them his, or the teachings of Lao-jze to his visitor, they are among the depths of Taoism, which I will not attempt to elucidate in the notes here.
5 The character which I have translated ‘mind’ here is meaning ‘ the side walls of a house,’ and metaphorically used for ‘the breast,’ as the house of the mind. Hf explains it by fitg.
* He is emancipated from the human as contrary to the heavenly.
5 The Tao.
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learn. Those who would by effort attain to this, attempt what effort can never effect. Those who aim by reasoning to reach it reason where reasoning has no place. To know to stop where they cannot arrive by means of knowledge is the highest attainment. Those who cannot do this will be destroyed on the lathe of Heaven.
8. Where things are all adjusted to maintain the body ; where a provision against unforeseen dangers is kept up to maintain the life of the mind; where an inward reverence is cherished to be exhibited (in all intercourse) with others ;—where this is done, and yet all evils arrive, they are from Heaven, and not from the men themselves. They will not be sufficient to confound the established (virtue of the character), or be admitted into the Tower of Intelligence. That Tower has its Guardian, who acts unconsciously, and whose care will not be effective, if there be any conscious purpose in it?. If one who has not this entire sincerity in himself make any outward demonstration, every such demonstration will be incorrect. The thing will enter into him, and not let go its hold. Then with every fresh demonstration there will be still greater failure. If he do what is not good in the light of open day, men will have the opportunity of punishing him; if he do it in darkness and secrecy, spirits? will inflict the punishment, Let a man understand this— his relation both to men and spirits, and then he will do what is good in the solitude of himself.
1 This Guardian of the Mind or Tower of Intelligence is the
Tao. ® One of the rare introductions of spiritual agency in the early
TAoism. G2
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1 This Guardian of the Mind or Tower of Intelligence is the
Tao. ® One of the rare introductions of spiritual agency in the early
TAoism. G2
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He whose rule of life is in himself does not act for the sake of a name. He whose rule is outside himself has his will set on extensive acquisition. He who does not act for the sake of a name emits a light even in his ordinary conduct; he whose will is set on extensive acquisition is but a trafficker. Men see how he stands on tiptoe, while he thinks that he is overtopping others. Things enter (and ' take possession of) him who (tries to) make himself exhaustively (acquainted with them), while when one is indifferent to them, they do not find any lodgment in his person. And how can other men find such lodgment ? But when one denies lodgment to men, there are none who feel attachment to him. In this condition he is cut off from other men. There is no weapon more deadly than the will! ;—even Mai-yé? was inferior to it. There is no robber greater than the Yin and Yang, from whom nothing can escape of all between heaven and earth. But it is not the Yin and Yang that play the robber ;— it is the mind that causes them to do so.
9. The T4o is to be found in the subdivisions (of its subject); (it is to be found) in that when complete, and when broken up. What I dislike in considering it as subdivided, is that the division leads to the multiplication of it;—and what I dislike in that multiplication is that it leads to the (thought of) effort to secure it. Therefore when (a man)
1 That is, the will, man’s own human element, in opposition to the Heavenly element of the T 40.
3 One of the two famous swords made for Ho-lii, the king of Wf. See the account of their making in the seventy-fourth chapter of the ‘History of the Various States;’ very marvellous, but evidently, and acknowledged to be, fabulous.
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3 One of the two famous swords made for Ho-lii, the king of Wf. See the account of their making in the seventy-fourth chapter of the ‘History of the Various States;’ very marvellous, but evidently, and acknowledged to be, fabulous.
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comes forth (and is born), if he did not return (to his previous non-existence), we should have (only) seen his ghost; when he comes forth and gets this (return), he dies (as we say). He is extinguished, and yet has a real existence :—(this is another way of saying that in life we have) only man’s ghost. By taking the material as an emblem of the immaterial do we arrive at a settlement of the case of man, He comes forth, but from no root; he reenters, but by no aperture. He has areal existence, but it has nothing to do with place; he has continuance, but it has nothing to do with beginning or end. He has a real existence, but it has nothing to do with place, such is his relation to space; he has continuance, but it has nothing to do with beginning or end, such is his relation to time; he has life; he has death; he comes forth; he enters; but we do not see his form ;—all this is what is called the door of Heaven. The door of Heaven is Non-Existence. All things come from non-existence. The (first) existences could not bring themselves into existence; they must have come from non-existence. And non-existence is just the same as non-existing. Herein is the secret of the sages.
10. Among the ancients there were those whose knowledge reached the extreme point. And what was that point? There were some who thought that in the beginning there was nothing. This was the extreme point, the completest reach of their knowledge, to which nothing could be added. Again, there were those who supposed that (in the beginning) there were existences, proceeding to consider life to be a (gradual) perishing, and death a returning (to the original state). And there they stopped,p. 86 making, (however), a distinction between life and death. Once again there were those who said, ‘In the beginning there was nothing; by and by there was life; and then in a little time life was succeeded by death. We hold that non-existence was the head, life the body, and death the os coccygis. But of those who acknowledge that existence and nonexistence, death and life, are all under the One Keeper, we are the friends.’ Though those who maintained these three views were different, they were so as the different branches of the same ruling Family (of KA#d)1,—the Kaos and the Kings, bearing the surname of the lord whom they honoured as the author of their branch, and the Kids named from their appanage ;—(all one, yet seeming) not to be one.
The possession of life is like the soot that collects under a boiler. When that is differently distributed, the life is spoken of as different. But to say that life is different in different lives, and better in one than in another, is an improper mode of speech. And yet there may be something here which we do not know. (As for instance), at the 14 sacrifice the paunch and the divided hoofs may be set forth on separate dishes, but they should not be considered as parts of different victims; (and again), when one is inspecting a house, he goes over it all, even the adytum for the shrines of the temple, and visits also the most private apartments; doing this, and setting a different estimate on the different parts.
Let me try and speak of this method of appor-
? Both Lao and Kwang belonged to Kf, and this illustration was natural to them.
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tioning one’s approval :—life is the fundamental consideration in it; knowledge is the instructor. From this they multiply their approvals and disapprovals, determining what is merely nominal and what is real. They go on to conclude that to themselves must the appeal be made in everything, and to try to make others adopt them as their model; prepared even to die to make good their views on every point. In this way they consider being employed in office as a mark of wisdom, and not being so employed as a mark of stupidity, success as entitling to fame, and the want of it as disgraceful. The men of the present day who follow this differentiating method are like the cicada and the little dove! ;—there is no difference between them.
11, When one treads on the foot of another in the market-place, he apologises on the ground of the bustle. If an elder tread on his younger brother, he proceeds to comfort him; if a parent tread on a child, he says and does nothing. Hence it is said, ‘The greatest politeness is to show no special respect to others; the greatest righteousness is to take no account of things ; the greatest wisdom is to lay no plans; the greatest benevolence is to make no demonstration of affection; the greatest good faith is to give no pledge of sincerity.’
Repress the impulses of the will; unravel the errors of the mind; put away the entanglements to virtue; and clear away all that obstructs the free course of the TA4o. Honours and riches, distinctions and austerity, fame and profit; these six things produce the impulses of the will. Personal appearance
2 See in Bk. I, par. 2.
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Honours and riches, distinctions and austerity, fame and profit; these six things produce the impulses of the will. Personal appearance
2 See in Bk. I, par. 2.
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and deportment, the desire of beauty and subtle reasonings, excitement of the breath and cherished thoughts; these six things produce errors of the mind. Hatred and longings, joy and anger, grief and delight; these six things are the entanglements to virtue. Refusals and approachments, receiving and giving, knowledge and ability; these six things obstruct the course of the Téo. When these four conditions, with the six causes of each, do not agitate the breast, the mind is correct. Being correct, it is still; being still, it is pellucid; being pellucid, it is free from pre-occupation ; being free from pre-occupation, it is in the state of inaction, in which it accomplishes everything.
The T4o is the object of reverence to all the virtues. Life is what gives opportunity for the display of the virtues. The nature is the substantive character of the life. The movement of the nature is called action. When action becomes hypocritical, we say that it has lost (its proper attribute).
The wise communicate with what is external to them and are always laying plans. This is what with all their wisdom they are not aware of ;—they look at things askance. When the action (of the nature) is from external constraint, we have what is called virtue; when it is all one’s own, we have what is called government. These two names seem to be opposite to each other, but in reality they are in mutual accord.
12. 11 was skilful in hitting the minutest mark, but stupid in wishing men to go on praising him without end. The sage is skilful Heavenwards, but stupid
1 See on V, par. 2.
PT. It, SECT.1. THE WRITINGS OF KWANG-3ZE. 89 manwards. It is only the complete man who can be both skilful Heavenwards and good manwards.
Only an insect can play the insect, only an insect show the insect nature. Even the complete man hates the attempt to exemplify the nature of Heaven. He hates the manner in which men do so, and how much more would he hate the doing so by himself before men!
When a bird came in the way of f, he was sure to obtain it;—such was his mastery with his bow. If all the world were to be made a cage, birds would have nowhere to escape to. Thus it was that Thang caged f Yin by making him his cook}, and that duke Md of Kin caged Pai-li Hst by giving the skins of five rams for him?. But if you try to cage men by anything but what they like, you will never succeed.
A man, one of whose feet has been cut off, discards ornamental (clothes) ;—his outward appearance will not admit of admiration. A criminal under sentence of death will ascend to any height without fear ;—he has ceased to think of life or death.
A man, one of whose feet has been cut off, discards ornamental (clothes) ;—his outward appearance will not admit of admiration. A criminal under sentence of death will ascend to any height without fear ;—he has ceased to think of life or death.
' When one persists in not reciprocating the gifts (of friendship), he forgets all others. Having forgotten all others, he may be considered as a Heaven-like man. Therefore when respect is shown to a man, and it awakens in him no joy, and when contempt awakens no anger, it is only one who shares in the Heaven-like harmony that can be thus. When he would display anger and yet is not angry, the anger comes out in that repression of it. When he would put forth action, and yet does not do so,
1 See Mencius V, i, 7. 2 Mencius V, i, 9.
go THE TEXTS OF TAOISM. BK. XXIII.
the action is in that not-acting. Desiring to be quiescent, he must pacify all his emotions ; desiring to be spirit-like, he must act in conformity with his mind. When action is required of him, he wishes that it may be right; and it then is under an inevitable constraint. Those who act according to that inevitable constraint pursue the way of the sage.
PT, UI. SECT. 11, THE WRITINGS OF KWANG-3ZE. gI
BOOK XXIV.
Part III. Section II. Hsii Wo-kweil.
1. Hsii Wa-kwei having obtained through Nii Shang? an introduction to the marquis Wd of Wei, the marquis, speaking to him with kindly sympathy ¢, said, ‘ You are ill, Sir; you have suffered from your hard and laborious toils* in the forests, and still you have been willing to come and see poor me®.’ Hsii Woa-kwei replied, ‘It is 1 who have to comfort your lordship ; what occasion have you to comfort me? If your lordship go on to fill up the measure of your sensual desires, and to prolong your likes and dislikes, then the condition of your mental nature will be diseased, and if you discourage and repress those desires, and deny your likings and dislikings, that will be an affliction to your ears and eyes
1 See vol. xxxix, pp. 153, 154.
1 A favourite and minister of the marquis W4.
8 This was the second marquis of Wei, one of the three principalities into which the great state of 3in had been broken up, and which he ruled as the marquis At for sixteen years, B.c. 386-371. His son usurped the title of king, and was the ‘king Hui of Liang,’ whom Mencius had interviews with. WA, or ‘ martial, was X?t’s honorary, posthumous epithet.
‘ The character (#) which I thus translate, has two tones, the second and fourth. Here and elsewhere in this paragraph and the next, it is with one exception in the fourth tone, meaning ‘to comfort or reward for toils endured.’ The one exception is its next occurrence,—‘ hard and laborious toils.’
5 The appropriate and humble designation of himself by the tuler of a state.
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(deprived of their accustomed pleasures) ;—it is for me to comfort your lordship, what occasion have you to comfort me?’ The marquis looked contemptuous, and made no reply.
After a little time, Hsii Wd-kwei said, ‘Let me tell your lordship something :—I look at dogs and judge of them by their appearance’. One of the lowest quality seizes his food, satiates himself, and stops ; —he has the attributes of a fox. One of a medium quality seems to be looking at the sun. One of the highest quality seems to have forgotten the one thing, —himself. But I judge still better of horses than I do of dogs. When I do so, I find that one goes straightforward, as if following a line; that another turns off, so as to describe a hook; that a third describes a square as if following the measure so called; and that a fourth describes a circle as exactly as a compass would make it. These are all horses ofa state; but they are not equal to a horse of the kingdom. His qualities are complete. Now he looks anxious; now to be losing the way; now to be forgetting himself. Such a horse prances along, or rushes on, spurning the dust and not knowing where he is.’ The marquis was greatly pleased and laughed.
When Hsii Wi-kwei came out, Nii Shang said to him, ‘ How was it, Sir, that you by your counsels produced such an effect on our ruler? In my counsellings of him, now indirectly, taking my subjects from the Books of Poetry, History, Rites, and Music ; now directly, from the Metal Tablets’, and the six Bow-cases?, all calculated for the service (of the
1 Literally, ‘I physiognomise dogs.’ 2 The names of two Books, or Collections of Tablets, the former
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state), and to be of great benefit ;—in these counsellings, repeated times without number, I have never seen the ruler show his teeth in a smile :—by what counsels have you made him so pleased to-day?’ Hsii Wd-kwei replied, ‘I only told him how I judged of dogs and horses by looking at their appearance.’ ‘So?’ said Nii Shang, and the other rejoined, ‘Have you not heard of the wanderer! from Yiieh ? when he had been gone from the state several days, he was glad when he saw any one whom he had seen in it; when he had been gone a month, he was glad when he saw any one whom he had known in it; and when he had been gone a round year, he was glad when he saw any one who looked like a native of it. The longer he was gone, the more longingly did he think of the people ;—was it not so? The men who withdraw to empty valleys, where the hellebore bushes stop up the little paths made by the weasels, as they push their way or stand amid the waste, are glad when they seem to hear the sounds of human footsteps; and how much more would they be so, if it were their brothers and relatives talking and laughing by their side! How long it is since the words of a True? man were heard as he talked and laughed by our ruler’s side!’
How long it is since the words of a True? man were heard as he talked and laughed by our ruler’s side!’
2. At (another) interview of Hsii Wd-kwei with the marquis Wd, the latter said, ‘You, Sir, have been dwelling in the forests for a long time, living containing Registers of the Population, the latter treating of military subjects.
1 Kwo Hsiang makes this ‘a banished criminal.’ This is not necessary.
* Wi-kwei then had a high opinion of his own attainments in _T4oism, and a low opinion of Ni Shang and the other courtiers.
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on acorns and chestnuts, and satiating yourself with onions and chives, without thinking of poor me. Now (that you are here), is it because you are old? or because you wish to try again the taste of wine and meat? or because (you wish that) I may enjoy the happiness derived from the spirits of the altars of the Land and Grain?’ Hsii Wd-kwei replied, ‘I was born in a poor and mean condition, and have never presumed to drink of your lordship’s wine, or eat of your meat. My object in coming was to comfort your lordship under your troubles.’ ‘What ? comfort me under my troubles?’ ‘ Yes, to comfort both your lordship’s spirit and body.’ The marquis said, ‘What do you mean?’ His visitor replied, ‘Heaven and Earth have one and the same purpose in the production (of all men). However high one man be exalted, he should not think that he is favourably dealt with ; and however low may be the position of another, he should not think that he is unfavourably dealt with. You are indeed the one and only lord of the 10,000 chariots (of your state), but you use your dignity to embitter (the lives of) all the people, and to pamper your ears, eyes, nose, and mouth. But your spirit does not acquiesce in this. The spirit (of man) loves to be in harmony with others and hates selfish indulgence!, This selfish indulgence is a disease, and therefore I would comfort you under it. How is it that your lordship more than others brings this disease on yourself?’ The marquis said, ‘I have wished to see you, Sir, for a long time. I want to love my people, and by the exercise of righteous-
* Wii-kwei had a high idea of the constitution of human nature.
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I want to love my people, and by the exercise of righteous-
* Wii-kwei had a high idea of the constitution of human nature.
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ness to make an end of war ;—will that be sufficient ?’ Hsii Wd-kwei replied, ‘By no means. To love the people is the first step to injure them’, By the exercise of righteousness to make an end of war is the root from which war is produced’. If your lordship try to accomplish your object in this way, you are not likely to succeed. All attempts to accomplish what we think good (with an ulterior end) is a bad contrivance. Although your lordship practise benevolence and righteousness (as you propose), it will be no better than hypocrisy. You may indeed assume the (outward) form, but successful accomplishment will lead to (inward) contention, and the change thence arising will produce outward fighting. Your lordship also must not mass files of soldiers in the passages of your galleries and towers, nor have footmen and horsemen in the apartments about your altars*. Do not let thoughts contrary to your success lie hidden in your mind; do not think of conquering men by artifice, or by (skilful) plans, or by fighting. If I kill the officers and people of another state, and annex its territory, to satisfy my selfish desires, while in my spirit I do not know whether the fighting be good, where is the victory that I gain? Your lordship’s best plan is to abandon (your purpose). If you will cultivate in your breast the sincere purpose (to love the people), and so respond to the feeling of Heaven and Earth, and not (further) vex yourself, then your people will already have escaped death ;—what
1 T4oistic teaching, but questionable. * We need more information about the customs of the feudal princes fully to understand the language of this sentence.
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occasion will your lordship have to make an end of war ?’
* We need more information about the customs of the feudal princes fully to understand the language of this sentence.
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occasion will your lordship have to make an end of war ?’
3. Hwang-Ti was going to see T4-kwei! at the hill of Xii-jhze. Fang Ming was acting as charioteer, and Khang Yii was occupying the third place in the carriage. Aang Zo and Hsi Phang went before the horses ; and Khwan Hwun and Kt Xii followed the carriage. When they arrived at the wild of Hsiangkhang, the seven sages were all perplexed, and could find no place at which to ask the way. Just then they met with a boy tending some horses, and asked the way of him. ‘Do you know,’ they said, ‘the hill of Kii-jhze ?’ and he replied that he did. He also said that he knew where T4-kwei was living. ‘A strange boy is this!’ said Hwang-Ti. ‘He not only knows the hill of Kii-~hze, but he also knows where T4-kwei is living. Let me ask him about the government of mankind.’ The boy said, ‘ The administration of the kingdom is like this (which I am doing) ;—what difficulty should there be in it? When I was young, I enjoyed myself roaming over all within the six confines of the world of space, and then I began to suffer from indistinct sight. A wise elder taught me, saying, “ Ride in the chariot of the
' Ta (or Thai)-kwei (or wei) appears here as the name of a person. It cannot be the name of a hill, as it is said by some to be, The whole paragraph is parabolic or allegorical; and Tékwei is probably a personification of the Great T 4o itself, though no meaning of the character kwei can be adduced to justify this interpretation. The horseherd boy is further supposed to be a personification of the ‘ Great Simplicity,’ which is characteristic of the To, the spontaneity of it, unvexed by the wisdom of man. The lesson of the paragraph is that taught in the eleventh Book, and many other places,p. 97 sun, and roam in the wild of Hsiang-KZang.” Now the trouble in my eyes is a little better, and I am again enjoying myself roaming outside the six confines of the world of space. As to the government of the kingdom, it is like this (which I am doing) ;— what difficulty should there be in it?’ Hwang-Tt said, ‘The administration of the world is indeed not your business, my son; nevertheless, I beg to ask you about it.’ The little lad declined to answer, but on Hwang-Ti putting the question again, he said, ‘In what does the governor of the kingdom differ from him who has the tending of horses, and who has only to put away whatever in him would injure the horses ?’
Hwang-Ti bowed to him twice with his head to the ground, called him his ‘ Heavenly Master?, and withdrew.