Zhuangzi

"Form, and virtue, and charity, and duty to one's neighbour, these are the accidentals of the spiritual. Except he be a perfect man, who shall determine their place? The world of the perfect man, is not that vast? And yet it is not able to involve him in trouble. All struggle for power, but he does not join. Though discovering nothing false, he is not tempted astray. In spite of the utmost genuineness, he still confines himself to essentials. To the root, not to the branch. "He thus places himself outside the universe, beyond all creation, where his soul is free from care. Apprehending TAO, he is in accord with virtue. He leaves charity and duty to one's neighbour alone. He treats ceremonies and music as adventitious. And so the mind of the perfect man is at peace. "Books are what the world values as representing TAO. But books are only words, and the valuable part of words is the thought therein contained. That thought has a certain bias which cannot be conveyed in words, yet the world values words as being the essence of books. But though the world values them, they are not of value; as that sense in which the world values them is not the sense in which they are valuable.

"That which can be seen with the eye is form and colour; that which can be heard with the ear is sound and noise. But alas! the people of this generation think that form, and colour, and sound, and noise, are means by which they can come to understand the essence of TAO. This is not so. And as those who know, do not speak, while those who speak do not know, whence should the world derive its knowledge?" The first half of this last sentence has been pitchforked à propos de bottes into ch. lvi of the Tao-Tê-Ching. See The Remains of Lao Tzŭ, pp. 7 and 38. Duke Huan. The famous ruler of the Ch'i State. Flourished 7th century B.C. was one day reading in his hall, when a wheelwright who was working below, Below the covered dais, termed "hall," which has an open frontage, in full view of which such work might be carried on. flung down his hammer and chisel, and mounting the steps said, "What words may your Highness be studying?" "I am studying the words of the Sages," replied the Duke. "Are the Sages alive?" asked the wheelwright. "No," answered the Duke; "they are dead." "Then the words your Highness is studying," rejoined the wheelwright, "are only the dregs of the ancients."

Plain English · paraphraseWhat can be seen with the eye is shape and color; what can be heard with the ear is sound and noise. But the people of this time think that shape, color, sound, and noise help them understand the essence of the Tao. This is not true. Those who know do not speak, while those who speak do not know. Where then should the world get its knowledge? The first half of this last sentence has been taken out of context into chapter lvi of the *Tao-Tê-Ching*. See *The Remains of Lao Tzŭ*, pp. 7 and 38. Duke Huan. The famous ruler of the Ch'i State. He lived in the 7th century B.C. One day he was reading in his hall, while a wheelwright was working below, in the open area in front of the covered dais, where such work could be done in full view. The wheelwright dropped his hammer and chisel, climbed the steps, and asked, "What words are you studying, your Highness?" "I am studying the words of the Sages," the Duke replied. "Are the Sages alive?" asked the wheelwright. "No," said the Duke. "Then the words you are studying," the wheelwright said, "are only the dregs of the ancients."

"What do you mean, sirrah!" cried the Duke, "by interfering with what I read? Explain yourself, or you shall die." "Let me take an illustration," said the wheelwright, "from my own trade. In making a wheel, if you work too slowly, you can't make it firm; if you work too fast, the spokes won't fit in. You must go neither too slowly nor too fast. There must be co-ordination of mind and hand. Words cannot explain what it is, but there is some mysterious art herein. I cannot teach it to my son; nor can he learn it from me. Consequently, though seventy years of age, I am still making wheels in my old age. If the ancients, together with what they could not impart, are dead and gone, then what your Highness is studying must be the dregs." This episode of the wheelwright is to be found in the works of Huai Nan Tzŭ, of the 2nd century B.C. He used it to illustrate the opening words of the Tao-Tê-Ching; and in The Remains of Lao Tzŭ, p. 6, it is stated that he stole it from Chuang Tzŭ without acknowledgment.

When that statement was made I had not come to the conclusion, now forced upon me, that the above chapter is not from the hand of Chuang Tzŭ. As one critic remarks, the style is generally admirable; but it is not the style of Chuang Tzŭ.

THE CIRCLING SKY. Argument: - The Ultimate Cause - Integrity of TAO - Music and TAO - Failure of Confucianism - Confucius and Lao Tzŭ - Confucius attains to TAO - Illustrations. [This chapter is supplementary to ch. v.] "The sky turns round; the earth stands still; sun and moon pursue one another. Who causes this? Who directs this? Who has leisure enough to see that such movements continue? "Some think there is a mechanical arrangement which makes these bodies move as they do. Others think that they revolve without being able to stop. "The clouds cause rain; rain causes clouds. Whose kindly bounty is this? Who has leisure enough to see that such, result is achieved? "Wind comes from the north. It blows now east, now west; and now it whirls aloft. Who puffs it forth? Who has leisure enough to be flapping it this way or that? I should like to know the cause of all this." We are not told the name of this questioner. Wu Han Chao An ancient worthy. said, "Come here, and I will tell you. Above there are the Six Influences The Yin and Yang principles, wind, rain, darkness, and light; as in ch. xi. Some commentators read, the "Six Cardinal Points," viz.: N., E., S., W., above, and below. and the Five Virtues. Charity, duty to one's neighbour, order, wisdom, and truth.

If a ruler keeps in harmony with these, his rule is good; if not, it is bad. By following the nine chapters of the Lo book, Containing a mystic revelation of knowledge in the form of a diagram, supposed to have been delivered to one of the legendary rulers of China more than 2,000 years before the Christian era. his rule will be a success and his virtue complete; he will watch over the interests of his people, and all the empire will owe him gratitude. This is to be an eminent ruler." "A very round answer," says Lin Hsi Chung, "to a very square question." Tang, a high official of Sung, asked Chuang Tzŭ about charity. Chuang Tzŭ said, "Tigers and wolves have it." "How so?" asked Tang. "The natural love between parents and offspring," replied Chuang Tzŭ, - "is not that charity?" Tang then inquired about perfect charity. "Perfect charity," said Chuang Tzŭ, "does not admit of love for the individual." It embraces all men equally. To love one person would imply at least the possibility of hating another. See also p. 167, where Lao Tzŭ refutes the doctrine of universal love.

Plain English · paraphraseIf a ruler follows these principles, his rule is good; if not, it is bad. By following the nine chapters of the Lo book, which contains a mystic revelation of knowledge in the form of a diagram, supposedly given to one of the legendary Chinese rulers more than 2,000 years before the Christian era, his rule will be successful and his virtue complete. He will look after the interests of his people, and all the empire will be grateful to him. This is what it means to be an outstanding ruler. "A very round answer," says Lin Hsi Chung, "to a very square question." Tang, a high official of Sung, asked Chuang Tzŭ about charity. Chuang Tzŭ said, "Tigers and wolves have it." "How so?" asked Tang. "The natural love between parents and offspring," replied Chuang Tzŭ, "is not that charity?" Tang then asked about perfect charity. "Perfect charity," said Chuang Tzŭ, "does not involve love for the individual." It includes all people equally. To love one person would mean that it is at least possible to hate another. See also page 167, where Lao Tzŭ refutes the idea of universal love.

"Without such love," replied Tang, "it appears to me there would be no such thing as affection, and without affection no filial piety. Does perfect charity not admit of filial piety?" "Not so," said Chuang Tzŭ. "Perfect charity is the more extensive term. Consequently, it was unnecessary to mention filial piety. It was not that filial piety was omitted. It was merely not particularised. "A man who travels southwards to Ying, Capital of the Ch'u State. cannot see Mount Ming in the north. Why? Because he is too far off. "Therefore it has been said that it is easy to be respectfully filial, but difficult to be affectionately filial. The artificial is easier than the natural. But even that is easier than to become unconscious of one's natural obligations, which is in turn easier than to cause others to be unconscious of the operations thereof. I.e. to be filial without letting others be conscious of the fact. Similarly, this is easier than to become altogether unconscious of the world, which again is easier than to cause the world to be unconscious of one's influence upon it. Such is perfect charity, which operates without letting its operation be known.

"True virtue does nothing, yet it leaves Yao and Shun far behind. Its good influence extends to ten thousand generations, yet no man knoweth it to exist. What boots it then to sigh after charity and duty to one's neighbour? "Filial piety, fraternal love, charity, duty to one's neighbour, loyalty, truth, chastity, and honesty, - these are all studied efforts, designed to aid the development of virtue. They are only parts of a whole. "Therefore it has been said, 'Perfect honour includes all the honour a country can give. Perfect wealth includes all the wealth a country can give. Perfect ambition includes all the reputation one can desire.' And by parity of reasoning, TAO does not admit of sub-division." Pei Mên Ch'êng Of whom nothing is recorded. said to the Yellow Emperor, "When your Majesty played the Han-ch'ih Name of a piece of music, the meaning of which is not known. in the wilds of Tung-t'ing, the first time I heard it I was afraid, the second time I was amazed, and the last time I was confused, speechless, overwhelmed." "You are not far from the truth," replied the Yellow Emperor. "I played as a man, drawing inspiration from God. The execution was punctilious, the expression sublime.

"Perfect music first shapes itself according to a human standard; then it follows the lines of the divine; then it proceeds in harmony with the five virtues; then it passes into spontaneity. The four seasons are then blended, and all creation is brought into accord. As the seasons come forth in turn, so are all things produced. Now fulness, now decay, now soft and loud in turn, now clear, now muffled, the harmony of Yin and Yang. Like a flash was the sound which roused you as the insect world is roused, By the warm breath of spring. followed by a thundering peal, without end and without beginning, now dying, now living, now sinking, now rising, on and on without a moment's break. And so you were afraid.

"When I played again, it was the harmony of the Yin and Yang, lighted by the glory of sun and moon; now broken, now prolonged, now gentle, now severe, in one unbroken, unfathomable volume of sound. Filling valley and gorge, stopping the ears and dominating the senses, adapting itself to the capacities of things, - the sound whirled around on all sides, with shrill note and clear. The spirits of darkness kept to their domain. Sun, moon, and stars, pursued their appointed course. When the melody was exhausted I stopped; if the melody did not stop, I went on. The music was naturally what it was, independently of the player. You would have sympathised, but you could not understand. You would have looked, but you could not see. You would have pursued, but you could not overtake. You stood dazed in the middle of the wilderness, leaning against a tree and crooning, your eye conscious of exhausted vision, your strength failing for the pursuit, and so unable to overtake me. Your frame was but an empty shell. You were completely at a loss, and so you were amazed.

"Then I played in sounds which produce no amazement, the melodious law of spontaneity, springing forth like nature's countless buds, in manifold but formless joy, as though poured forth to the dregs, in deep but soundless bass. Beginning nowhere, the melody rested in void; some would say dead, others alive, others real, others ornamental, as it scattered itself on all sides in never to be anticipated chords. "The wondering world enquires of the Sage. He is in relation with its variations and follows the same eternal law. "When no machinery is set in motion, and yet the instrumentation is complete, this is the music of God. The mind awakes to its enjoyment without waiting to be called. Accordingly, Yu Piao praised it, saying, 'Listening you cannot hear its sound; gazing you cannot see its form. Yu Piao is said to have been one of the pre-historic rulers of China. Readers of the Tao-Tê-Ching (ch. xiv) will here find another nail for the coffin of that egregious fraud. See The Remains of Lao Tzŭ, p. 14. Also ch. xxii of this work. It fills heaven and earth. It embraces the six cardinal points.' Now you desired to listen to it, but you were not able to grasp its existence. And so you were confused.

"My music first induced fear; and as a consequence, respect. I then added amazement, by which you were isolated. From consciousness of your surroundings. And lastly, confusion; for confusion means absence of sense, and absence of sense means TAO, and TAO means absorption therein." When Confucius travelled west to the Wei State, Yen Yüan The "John" among the disciples of Confucius. He closed a pure and gentle life at the early age of 32, to the inexpressible grief of the Sage. asked Shih Chin, Chief musician of the Lu State. saying, "What think you of my Master?" "Alas!" replied Shih Chin, "he is not a success." "How so?" enquired Yen Yüan. "Before the straw dog has been offered in sacrifice," replied Shih Chin, "it is kept in a box, wrapped up in an embroidered cloth, and the augur fasts before using it. But when it has once been offered up, passers-by trample over its body, and fuel-gatherers pick it up for burning. Then, if any one should take it, and again putting it in a box and wrapping it up in an embroidered cloth, watch and sleep alongside, he would not only dream, but have nightmare into the bargain.

The thing being uncanny. From which it would appear that the use of the straw dog was to induce dreams of future events. "Now your Master has been thus treating the ancients, who are like the dog which has already been offered in sacrifice. He causes his disciples to watch and sleep alongside of them. Consequently, his tree Beneath which he used to teach. has been cut down in Sung; they will have none of him in Wei; in fact, his chances among the Shangs and the Chous are exhausted. Is not this the dream? And then to be surrounded by the Ch'êns and the Ts'ais, seven days without food, death staring him in the face, - is not this the nightmare? "For travelling by water there is nothing like a boat. For travelling by land there is nothing like a cart. This because a boat moves readily in water; but were you to try to push it on land you would never succeed in making it go. Be in harmony with your surroundings.

Now ancient and modern times may be likened unto water and land; Chou and Lu to the boat and the cart. To try to make the customs of Chou succeed in Lu, is like pushing a boat on land: great trouble and no result, except certain injury to oneself. Your Master has not yet learnt the doctrine of non-angularity, of self-adaptation to externals. "Have you never seen a well-sweep? You pull it, and down it comes. You release it, and up it goes. It is the man who pulls the well-sweep, and not the well-sweep which pulls the man; so that both in coming down and going up, it does not run counter to the wishes of the man. And so it was that the ceremonial and obligations and laws of the Three Emperors and Five Rulers did not aim at uniformity of application but at good government of the empire. Their ceremonial, obligations, laws, etc., were like the cherry-apple, the pear, the orange, and the pumelo, - all differing in flavour but each palatable. They changed with the changing season. "Dress up a monkey in the robes of Chou Kung, See ch. iv.

and it will not be happy until they are torn to shreds. And the difference between past and present is much the same as the difference between Chou Kung and a monkey. "When Hsi Shih A famous beauty of old. was distressed in mind, she knitted her brows. An ugly woman of the village, seeing how beautiful she looked, went home, and having worked herself into a fit frame of mind, knitted her brows. The result was that the rich people of the place barred up their doors and would not come out, while the poor people took their wives and children and departed elsewhere. That woman saw the beauty of knitted brows, but she did not see wherein the beauty of knitted brows lay. In suitability to the individual. Alas! your Master is emphatically not a success." Confucius had lived to the age of fifty-one without hearing TAO, when he went south to P'ei, to see Lao Tzŭ. Lao Tzŭ said, "So you have come, Sir, have you? I hear you are considered a wise man up north. Have you got TAO?" "Not yet," answered Confucius. "In what direction," asked Lao Tzŭ, "have you sought for it?" "I sought it for five years," replied Confucius, "in the science of numbers, but did not succeed." "And then?..." continued Lao Tzŭ.

"Then," said Confucius, "I spent twelve years seeking for it in the doctrine of the Yin and Yang, also without success." "Just so," rejoined Lao Tzŭ. "Were TAO something which could be presented, there is no man but would present it to his sovereign, or to his parents. Could it be imparted or given, there is no man but would impart it to his brother or give it to his child. But this is impossible, for the following reason. Unless there is a suitable endowment within, TAO will not abide. Unless there is outward correctness, TAO will not operate. The external being unfitted for the impression of the internal, the true Sage does not seek to imprint. The internal being unfitted for the reception of the external, the true Sage does not seek to receive. Attempting neither to teach nor to learn. "Reputation is public property; you may not appropriate it in excess. Charity and duty to one's neighbour are as caravanserais established by wise rulers of old; you may stop there one night, but not for long, or you will incur reproach.

Plain English · paraphrase"Then," said Confucius, "I spent twelve years seeking it in the teachings of Yin and Yang, and also had no success." "Exactly," replied Lao Tzu. "If the Tao could be given, no one would fail to give it to their ruler or their parents. If it could be passed on or given away, no one would fail to pass it on to their brother or give it to their child. But this is impossible, for the following reason. Unless a person has the right inner qualities, the Tao will not stay with them. Unless they have outward correctness, the Tao will not work through them. If the outside is not ready to receive the inside, the true sage does not try to impress it. If the inside is not ready to accept the outside, the true sage does not try to take it in. So they do not try to teach or to learn. Reputation is public property; you cannot claim too much of it. Charity and kindness to your neighbor are like roadside inns set up by wise rulers of old; you can stay there one night, but not for long, or you will be criticized."

"The perfect men of old took their road through charity, stopping a night with duty to their neighbour, on their way to ramble in transcendental space. Feeding on the produce of non-cultivation, and establishing themselves in the domain of no obligations, they enjoyed their transcendental inaction. Their food was ready to hand; and being under no obligations to others, they did not put any one under obligation to themselves. The ancients called this the outward visible sign of an inward and spiritual grace. "Those who make wealth their all in all, cannot bear loss of money. Those who make distinction their all in all, cannot bear loss of fame. Those who affect power will not place authority in the hands of others. Anxious while holding, distressed if losing, yet never taking warning from the past and seeing the folly of their pursuit, - such men are the accursed of God. "Resentment, gratitude, taking, giving, censure of self, instruction of others, power of life and death, - these eight are the instruments of right; but only he who can adapt himself to the vicissitudes of fortune, without being carried away, is fit to use them. Such a one is an upright man among the upright. And he whose heart is not so constituted, - the door of divine intelligence is not yet opened for him."

Confucius visited Lao Tzŭ, and spoke of charity and duty to one's neighbour. Lao Tzŭ said, "The chaff from winnowing will blind a man's eyes so that he cannot tell the points of the compass. Mosquitoes will keep a man awake all night with their biting. And just in the same way this talk of charity and duty to one's neighbour drives me nearly crazy. Sir! strive to keep the world to its own original simplicity. And as the wind bloweth where it listeth, so let Virtue establish itself. Wherefore such undue energy, as though searching for a fugitive with a big drum? See p. 167. "The snow-goose is white without a daily bath. The raven is black without daily colouring itself. The original simplicity of black and of white is beyond the reach of argument. The vista of fame and reputation is not worthy of enlargement. When the pond dries up and the fishes are left upon dry ground, to moisten them with the breath or to damp them with a little spittle is not to be compared with leaving them in the first instance in their native rivers and lakes." Repeated from ch. vi.

On returning from this visit to Lao Tzŭ, Confucius did not speak for three days. A disciple asked him, saying, "Master, when you saw Lao Tzŭ, in what direction did you admonish him?" "I saw a Dragon," replied Confucius, " - a Dragon which by convergence showed a body, by radiation became colour, and riding upon the clouds of heaven, nourished the two Principles of Creation. My mouth was agape: I could not shut it. How then do you think I was going to admonish Lao Tzŭ?" Upon this Tzŭ Kung remarked, "Ha! then a man can sit corpse-like manifesting his dragon-power around, his thunder-voice heard though profound silence reigns, his movements like those of the universe? I too would go and see him." More repetition, this time from ch. xi. So on the strength of his connection with Confucius, Tzŭ Kung obtained an interview. Lao Tzŭ received him distantly and with dignity, saying in a low voice, "I am old, Sir. What injunctions may you have to give me?" "The administration of the Three Kings and of the Five Rulers," replied Tzŭ Kung, "was not uniform; but their reputation has been identical. How then, Sir, is it that you do not regard them as Sages?" "Come nearer, my son," said Lao Tzŭ. "What mean you by not uniform?"

"Yao handed over the empire to Shun," replied Tzŭ Kung; "and Shun to Yü. Yü employed labour, and T'ang employed troops. Wên Wang followed Chou Hsin and did not venture to oppose him. Wu Wang opposed him and would not follow. Therefore I said not uniform." "Come nearer, my son," said Lao Tzŭ, "and I will tell you about the Three Kings and the Five Rulers. "The Yellow Emperor's administration caused the affections of the people to be catholic. Nobody wept for the death of his parents, and nobody found fault. All loved each other equally. "The administration of Yao diverted the affections of the people into particular channels. If a man slew the slayer of his parents, nobody blamed him. Filial affection began to predominate. "The administration of Shun brought a spirit of rivalry among the people. Children were born after ten months' gestation; when five months old, they could speak; and ere they were three years of age, Including gestation. could already tell one person from another. And so early death came into the world. A veritable anti-climax, hopelessly unworthy of either Lao Tzŭ or Chuang Tzŭ.

Plain English · paraphrase"Yao handed over the empire to Shun," replied Tzŭ Kung; "and Shun to Yü. Yü used labor, and T'ang used troops. Wên Wang followed Chou Hsin and did not dare to oppose him. Wu Wang opposed him and would not follow. That is why I said not uniform." "Come closer, my son," said Lao Tzŭ, "and I will tell you about the Three Kings and the Five Rulers. "The Yellow Emperor's rule made the people's feelings broad and generous. No one wept for the death of his parents, and no one complained. Everyone loved each other equally. "Yao's rule directed the people's feelings into specific paths. If a man killed the killer of his parents, no one blamed him. Filial love began to dominate. "Shun's rule brought competition among the people. Children were born after ten months' pregnancy; at five months old, they could speak; and before they were three years old, including the time in the womb, they could already tell one person from another. And so early death came into the world. A real letdown, hopelessly unworthy of either Lao Tzŭ or Chuang Tzŭ."

"The administration of Yü wrought a change in the hearts of the people. Individuality prevailed, and force was called into play. Killing robbers was not accounted murder; and throughout the empire people became sub-divided into classes. There was great alarm on all sides, and the Confucianists and the Mihists arose. At first the relationships were duly observed; but what about the women of to-day? Meaning that in the olden days men could not marry before thirty, women before twenty, whereas now the State is cursed with early marriages. Or, according to Dr. Legge's view of a famous passage in the Book of Rites, that formerly it was shameful in men and women not to be married at the age of thirty and twenty, respectively, whereas now the State is cursed with late marriages. "Let me tell you. The government of the Three Kings and Five Rulers was so only in name. In reality, it was utter confusion. The wisdom of the Three Kings was opposed to the brilliancy of the sun and moon above, destructive of the energy of land and water below, and subversive of the influence of the four seasons between. More repetition. See ch. x. ad fin.

Plain English · paraphraseThe rule of Yü brought a change in the people's hearts. People began to act on their own, and force was used. Killing robbers was not seen as murder, and across the empire, people were divided into different classes. There was great fear everywhere, and the Confucianists and the Mihists appeared. At first, family relationships were properly observed; but what about women today? This means that in the old days, men did not marry before thirty, women before twenty, while now the country suffers from early marriages. Or, according to Dr. Legge's interpretation of a famous passage in the Book of Rites, that in the past it was shameful for men and women not to be married by thirty and twenty, respectively, while now the country suffers from late marriages. "Let me tell you. The government of the Three Kings and Five Rulers was only in name. In reality, it was complete confusion. The wisdom of the Three Kings opposed the brightness of the sun and moon above, destroyed the energy of land and water below, and undermined the influence of the four seasons in between. More repetition. See ch. x. _ad fin._

That wisdom is more harmful than a hornet's tail, preventing the very animals from putting themselves into due relation with the conditions of their existence - and yet they call themselves Sages! Is not their shamelessness shameful indeed?" At this Tzŭ Kung became ill at ease. The whole of the above episode may without hesitation be written off as a feeble forgery. Confucius said to Lao Tzŭ, "I arranged the Six Canons of Poetry, History, Rites, Music, Changes, and Spring and Autumn. I spent much time over them, and I am well acquainted with their purport. I used them in admonishing seventy-two rulers, by discourses on the wisdom of ancient sovereigns and illustrations from the lives of Chou and Shao. Yet not one ruler has in any way adopted my suggestions. Alas that man should be so difficult to persuade, and wisdom so difficult to illustrate." "It is well for you, Sir," replied Lao Tzŭ, "that you did not come across any real ruler of mankind. Your Six Canons are but the worn-out foot-prints of ancient Sages. And what are foot-prints? Why, the words you now utter are as it were foot-prints. Foot-prints are made by the shoe: they are not the shoe itself.

"Fish-hawks gaze at each other with motionless eyes, - and their young are produced. The male of a certain insect chirps with the wind while the female chirps against it, - and their offspring is produced. There is another animal which, being an hermaphrodite, produces its own offspring. Nature cannot be changed. Destiny cannot be altered. Time cannot stop. TAO cannot be obstructed. Once attain to TAO, and there is nothing which you cannot accomplish. Without it, there is nothing which you can accomplish." For three months after this Confucius did not leave his house. Then he again visited Lao Tzŭ and said, "I have attained. Birds lay eggs, fish spawn, insects undergo metamorphosis, and mammals suckle their young. Lit. "when a younger brother comes, the elder cries," - from which may be inferred the meaning in the translation. The whole sentence signifies that every development proceeds according to fixed laws. It is useless to try to do anything. Nature is always self-similar. For a long time I have not been enlightened. And he who is not enlightened himself, - how should he enlighten others?" Lao Tzŭ said, "Ch'iu, you have attained!"

"The style of this chapter," says Lin Hsi Chung, "gives it a foremost place among the 'outside' essays of Chuang Tzŭ. But the insertion of that dialogue between Confucius and Lao Tzŭ on charity and duty towards one's neighbour is like eking out a sable robe with a dog's tail."

Plain English · paraphrase"Lin Hsi Chung says, "The style of this chapter gives it a foremost place among the 'outside' essays of Zhuangzi. But the insertion of that dialogue between Confucius and Laozi on charity and duty towards one's neighbor is like eking out a sable robe with a dog's tail."

SELF-CONCEIT. Argument: - Would-be sages - The vanity of effort - Method of the true Sage - Passivity the key - The soul and mortality - Re-absorption into the immortal. Self-conceit and assurance, which lead men to quit society, and be different from their fellows, to indulge in tall talk and abuse of others, - these are nothing more than personal over-estimation, the affectation of recluses and those who have done with the world and have closed their hearts to mundane influences. Preaching of charity and duty to one's neighbour, of loyalty and truth, of respect, of economy, and of humility, - this is but moral culture, affected by would-be pacificators and teachers of mankind, and by scholars at home or abroad. Preaching of meritorious services, of fame, of ceremonial between sovereign and minister, of due relationship between upper and lower classes, - this is mere government, affected by courtiers or patriots who strive to extend the boundaries of their own State and to swallow up the territory of others. Living in marshes or in wildernesses, and passing one's days in fishing - this is mere inaction, affected by wanderers who have turned their backs upon the world and have nothing better to do. Exhaling and inhaling, The "breathing" theory. See ch. vi., ad init. getting rid of the old and assimilating the new, stretching like a bear and craning like a bird, -

As these creatures are supposed to do in order to get good air into their systems. - this is but valetudinarianism, affected by professors of hygiene and those who try to preserve the body to the age of P'êng Tsu. See ch. i. But in self-esteem without self-conceit, in moral culture without charity and duty to one's neighbour, in government without rank and fame, in retirement without solitude, in health without hygiene, - there we have oblivion absolute coupled with possession of all things; an infinite calm which becomes an object to be attained by all. Such is the TAO of the universe, such is the virtue of the Sage. Wherefore it has been said, "In tranquillity, in stillness, in the unconditioned, in inaction, we find the levels of the universe, the very constitution of TAO." Almost verbatim from ch. xiii, p. 158, where the passage appears as part of Chuang Tzŭ's own text, and not as a quotation from any other author. Wherefore it has been said, "The Sage is a negative quantity, and is consequently in a state of passivity. Being passive he is in a state of repose. And where passivity and repose are, there sorrow and anxiety do not enter, and foul influences do not collect. And thus his virtue is complete and his spirituality unimpaired."

Wherefore it has been said, "The birth of the Sage is the will of God; his death is but a modification of existence. In repose, he shares the passivity of the Yin; in action, the energy of the Yang. He will have nothing to do with happiness, and so has nothing to do with misfortune. Each of which proceeds from the other in an endless chain. He must be influenced ere he will respond. He must be urged ere he will move. He must be compelled ere he will arise. Ignoring the future and the past, he resigns himself to the laws of God. "And therefore no calamity comes upon him, nothing injures him, no man is against him, no spirit punishes him. He floats through life to rest in death. He has no anxieties; he makes no plans. His honour does not make him illustrious. His good faith reflects no credit upon himself. It is all God's, as part of the great scheme. His sleep is dreamless, his awaking without pain. His spirituality is pure, Without desires. and his soul vigorous. Thus unconditioned and in repose, he is a partaker of the virtue of God." Wherefore it has been said, "Sorrow and happiness are the heresies Evil influences.

Plain English · paraphraseTherefore it has been said, "The birth of the Sage is the will of God; his death is only a change in existence. In rest, he shares the stillness of the _Yin_; in action, the strength of the _Yang_. He has nothing to do with happiness, and so has nothing to do with misfortune. Each comes from the other in an endless cycle. He must be affected before he will respond. He must be pushed before he will move. He must be forced before he will rise. He ignores the future and the past, and gives himself up to the laws of God. "And therefore no calamity comes upon him, nothing harms him, no man is against him, no spirit punishes him. He floats through life to rest in death. He has no worries; he makes no plans. His honor does not make him famous. His good faith brings no credit to himself. It is all God's, as part of the great plan. His sleep is dreamless, his waking without pain. His spirit is pure, without desires, and his soul strong. Thus free and at rest, he shares in the virtue of God." Therefore it has been said, "Sorrow and happiness are the heresies. Evil influences."

of virtue; joy and anger lead astray from TAO; love and hate cause the loss of virtue. The heart unconscious of sorrow and happiness, - that is perfect virtue. ONE, without change, - that is perfect repose. Without any obstruction, - that is the perfection of the unconditioned. Holding no relations with the external world, - that is perfection of the negative state. Without blemish of any kind, - that is the perfection of purity." Wherefore it has been said, "If the body toils without rest, it dies. If the mind is employed without ceasing, it becomes wearied; and being wearied, its power is gone." Pure water is by nature clear. If untouched, it is smooth. If dammed, it will not flow, neither will it be clear. It is an emblem of the virtue of God. Wherefore it has been said, "Pure, without admixture; uniform, without change; negative, without action; moved, only at the will of God; - such would be the spirituality nourished according to TAO." Those who possess blades from Kan The Wu State.

or Yüeh, keep them carefully in their scabbards, and do not venture to use them. For they are precious in the extreme. The spirit spreads forth on all sides: there is no point to which it does not reach, attaining heaven above, embracing earth beneath. Influencing all creation, its form cannot be portrayed. Its name is then Of-God. Such is man's spiritual existence before he is born into the world of mortals. The TAO of the pure and simple consists in preserving spirituality. He who preserves his spirituality and loses it not, becomes one with that spirituality. And through that unity the spirit operates freely, and comes into due relationship with God. Returning after its brief career on earth, to the eternity whence it came. A vulgar saying has it, "The masses value money; honest men, fame; virtuous men, resolution; and Sages, the soul." Thus, the pure is that in which there is nothing mixed; the simple is that which implies no injury to the spirituality. And he who can keep the pure and simple within himself, - he is a divine man. It requires but scant acumen to relegate this chapter to the limbo of forgeries. Lin Hsi Chung thinks it is probably from the hand of the unknown artist who is responsible for ch. xiii.

EXERCISE OF FACULTIES. Argument: - TAO unattainable by mundane arts - To be reached through repose - The world's infancy - The reign of peace - Government sets in - TAO declines - The true Sages of old - Their purity of aim. Those who exercise their faculties in mere worldly studies, hoping thereby to revert to their original condition; and those who sink their aspirations in mundane thoughts, hoping thereby to reach enlightenment; - these are the dullards of the earth. The ancients, in cultivating TAO, begat knowledge out of repose. When born, this knowledge was not applied to any purpose; and so it may be said that out of knowledge they begat repose. Knowledge and repose thus mutually producing each other, harmony and order were developed. Virtue is harmony; TAO is order. Virtue all-embracing, - hence charity. TAO all-influencing, - hence duty to one's neighbour. From the establishment of these two springs loyalty. Then comes music, an expression of inward purity and truth; followed by ceremonial, or sincerity expressed in ornamental guise. If music and ceremonial are ill regulated, the empire is plunged into confusion. And to attempt to correct others while one's own virtue is clouded, is to set one's own virtue a task for which it is inadequate, the result being that the natural constitution of the object will suffer.

Primeval man enjoyed perfect tranquillity throughout life. In his day, the Positive and Negative principles were peacefully united; spiritual beings gave no trouble; the four seasons followed in due order; nothing suffered any injury; death was unknown; men had knowledge, but no occasion to use it. This may be called perfection of unity. All things, all conditions, were ONE. At that period, nothing was ever made so; but everything was so. By and by, virtue declined. Sui Jen The Prometheus of China. and Fu Hsi See ch. vi. ruled the empire. There was still natural adaptation, Of man to his surroundings. but the unity was gone. The tide of coercion had set in. A further decline in virtue. Shên Nung The inventor of agriculture. and Huang Ti The Yellow Emperor. See ch. vi. ruled the empire. There was peace, but the natural adaptation was gone. Again virtue declined. Yao and Shun ruled the empire. Systems of government and moral reform were introduced. Man's original integrity was scattered. Goodness led him astray from TAO; But for goodness, evil could not exist. his actions imperilled his virtue. As opposed to inaction.

Plain English · paraphraseLong ago, people lived in perfect peace all their lives. Back then, the forces of balance were in harmony; spirits did not cause problems; the seasons came in their proper order; nothing was harmed; death did not exist; people had knowledge but had no need to use it. This was the perfection of unity. All things, all conditions, were one. At that time, nothing was made to be that way, but everything was that way. Later, virtue began to weaken. Sui Jen, the Prometheus of China, and Fu Hsi ruled the empire. There was still natural harmony between people and their environment, but the unity was gone. The time of control had begun. Virtue declined further. Shên Nung, the inventor of agriculture, and Huang Ti, the Yellow Emperor, ruled the empire. There was peace, but the natural harmony was gone. Again, virtue declined. Yao and Shun ruled the empire. Systems of government and moral reform were introduced. People's original wholeness was broken. Goodness led them away from the TAO; without goodness, evil could not exist. Their actions endangered their virtue. This was the opposite of inaction.

Then he discarded natural instinct and took up with the intellectual. Mind was pitted against mind, but it was impossible thus to settle the empire. So art and learning were added. But art obliterated the original constitution, and learning overwhelmed mind; upon which confusion set in, and man was unable to revert to his natural instincts, to the condition in which he at first existed. Thus it may be said that the world destroys TAO, and that TAO destroys the world. And the world and TAO thus mutually destroying each other, how can the men of TAO elevate the world, and how can the world elevate TAO? TAO cannot elevate the world; neither can the world elevate TAO. Though the Sages were not to dwell on mountain and in forest, their virtue would still be hidden; - hidden, but not by themselves.

Those of old who were called retired scholars, were not men who hid their bodies, or kept back their words, or concealed their wisdom. It was that the age was not suitable for their mission. If the age was suitable and their mission a success over the empire, they simply effaced themselves in the unity which prevailed. If the age was unsuitable and their mission at failure, they fell back upon their own resources and waited. Such is the way to preserve oneself. Those of old who preserved themselves, did not ornament their knowledge with rhetoric. They did not exhaust the empire with their knowledge. They did not exhaust virtue. They kept quietly to their own spheres, and reverted to their natural instincts. What then was left for them to do? TAO does not deal with detail. Virtue does not take cognizance of trifles. Trifles injure virtue; detail injures TAO. Wherefore it has been said, "Self-reformation is enough." He whose happiness is complete has attained his desire.

Plain English · paraphraseThose of old who were called retired scholars were not people who hid their bodies, or held back their words, or kept their wisdom secret. It was because the time was not right for their purpose. If the time was right and their purpose succeeded in the empire, they simply disappeared into the unity that prevailed. If the time was not right and their purpose failed, they withdrew to their own strength and waited. This is the way to preserve oneself. Those of old who preserved themselves did not dress up their knowledge with fancy words. They did not drain the empire with their knowledge. They did not drain virtue. They stayed quietly in their own place and returned to their natural instincts. What then was left for them to do? TAO does not deal with details. Virtue does not concern itself with small things. Small things harm virtue; details harm TAO. Therefore it has been said, "Self-reformation is enough." He whose happiness is complete has attained his desire.

Of old, attainment of desire did not mean office. It meant that nothing could be added to the sum of happiness. But now it does mean office, though office is external and is not a part of oneself. That which is adventitious, comes. Coming, you cannot prevent it; going, you cannot arrest it. Therefore, not to look on office as the attainment of desire, and not because of poverty to become a toady, but to be equally happy under all conditions, - this is to be without sorrow. But now-a-days, both having and not having Office. are causes of unhappiness. From which we may infer that even happiness is not exempt from sorrow. A reductio ad absurdum. Wherefore it has been said, "Those who over-estimate the external and lose their natural instincts in worldliness, - these are the people of topsy-turvydom." We are left in the dark as to the authorship of the numerous quotations in this and the preceding chapter. It is, however, a point of minor importance, neither chapter having the slightest claim to be regarded as the genuine work of Chuang Tzŭ.

AUTUMN FLOODS. Argument: - Greatness and smallness always relative - Time and space infinite - Abstract dimensions do not exist - Their expression is concrete - Terms are not absolute - Like causes produce unlike effects - In the unconditioned alone can the absolute exist - The only absolute is TAO - Illustrations. [This chapter is supplementary to chapter ii. It is the most popular of all, and has earned for its author the sobriquet of "Autumn Floods."] It was the time of autumn floods. Every stream poured into the river, which swelled in its turbid course. The banks receded so far from one another that it was impossible to tell a cow from a horse. Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down with the stream he journeyed east, until he reached the ocean. There, looking eastwards and seeing no limit to its waves, his countenance changed. And as he gazed over the expanse, he sighed and said to the Spirit of the Ocean, "A vulgar proverb says that he who has heard but part of the truth thinks no one equal to himself. And such a one am I. "When formerly I heard people detracting from the learning of Confucius or underrating the heroism of Poh I, See ch. vi.

I did not believe. But now that I have looked upon your inexhaustibility - alas for me had I not reached your abode, I should have been for ever a laughing-stock to those of comprehensive enlightenment!" The Spirit of a paltry river learns that the ripple of his rustic stream is scarcely the murmur of the world. To which the Spirit of the Ocean replied, "You cannot speak of ocean to a well-frog, - the creature of a narrower sphere. You cannot speak of ice to a summer insect, - the creature of a season. You cannot speak of TAO to a pedagogue: his scope is too restricted. But now that you have emerged from your narrow sphere and have seen the great ocean, you know your own insignificance, and I can speak to you of great principles.

"There is no body of water beneath the canopy of heaven which is greater than ocean. All streams pour into it without cease, yet it does not overflow. It is constantly being drained off, yet it is never empty. Spring and autumn bring no change; floods and droughts are equally unknown. And thus it is immeasurably superior to mere rivers and brooks, - though I would not venture to boast on this account, for I get my shape from the universe, my vital power from the Yin and Yang. In the universe I am but as a small stone or a small tree on a vast mountain. And conscious thus of my own insignificance, what is there of which I can boast? "The Four Seas, - are they not to the universe but like puddles in a marsh? The Middle Kingdom, - is it not to the surrounding ocean like a tare-seed in a granary? Of all the myriad created things, man is but one. And of all those who inhabit the land, live on the fruit of the earth, and move about in cart and boat, an individual man is but one. Is not he, as compared with all creation, but as the tip of a hair upon a horse's skin?

"The succession of the Five Rulers, the contentions of the Three Kings, the griefs of the philanthropist, the labours of the administrator, are but this and nothing more. Sc. ambition. Poh I refused the throne for fame's sake. Confucius discoursed to get a reputation for learning. This over-estimation of self on their part, was it not very much your own in reference to water?" "Very well," replied the Spirit of the River, "am I then to regard the universe as great and the tip of a hair as small?" "Not at all," said the Spirit of the Ocean. "Dimensions are limitless; time is endless. Conditions are not invariable; terms are not final. Thus, the wise man looks into space, and does not regard the small as too little, nor the great as too much; for he knows that there is no limit to dimension. He looks back into the past, and does not grieve over what is far off, nor rejoice over what is near; for he knows that time is without end. Space infinite has been illustrated by Locke by a centre from which you can proceed for ever in all directions. Time infinite, by a point in a line from which you can proceed backwards and forwards for ever.

He investigates fulness and decay, and does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not invariable. Fulness and decay are the inevitable precursors of each other. He who clearly apprehends the scheme of existence, does not rejoice over life, nor repine at death; for he knows that terms are not final. Life and death are but links in an endless chain. "What man knows is not to be compared with what he does not know. The span of his existence is not to be compared with the span of his non-existence. With the small to strive to exhaust the great, necessarily lands him in confusion, and he does not attain his object. How then should one be able to say that the tip of a hair is the ne plus ultra of smallness, or that the universe is the ne plus ultra of greatness?" These predicates are abstract terms, which are not names of real existences but of relations, states, or conditions of existences; not things, but conditions of things. "Dialecticians of the day," replied the Spirit of the River, "all say that the infinitesimally small has no form, and that the infinitesimally great is beyond all measurement. Is that so?"

Plain English · paraphraseHe looks at fullness and decay, and he does not rejoice if he succeeds, nor grieve if he fails; for he knows that conditions are not fixed. Fullness and decay follow each other inevitably. He who clearly understands the pattern of existence does not rejoice in life, nor complain at death; for he knows that terms are not final. Life and death are only links in an endless chain. "What man knows cannot be compared with what he does not know. The length of his life cannot be compared with the length of his non-existence. To try to use the small to grasp the great necessarily leads to confusion, and he does not reach his goal. How then can one say that the tip of a hair is the limit of smallness, or that the universe is the limit of greatness?" These terms are abstract, not names of real things but of relations, states, or conditions of things; not things themselves, but conditions of things. "Dialecticians of the day," replied the Spirit of the River, "all say that the infinitely small has no form, and that the infinitely large is beyond all measure. Is that true?"

"If we regard greatness as compared with that which is small," said the Spirit of the Ocean, "there is no limit to it; and if we regard smallness as compared with that which is great, it eludes our sight. That is, if we proceed from the concrete to the abstract. Given a large or a small thing, there is no limit to the smallness or greatness with which each may be respectively compared. The infinitesimal is a subdivision of the small; the colossal is an extension of the great. In this sense the two fall into different categories. "Both small and great things must equally possess form. The mind cannot picture to itself a thing without form, nor conceive a form of unlimited dimensions. The greatness of anything may be a topic of discussion, or the smallness of anything may be mentally realized. But that which can be neither a topic of discussion nor be realized mentally, can be neither great nor small. "Therefore, the truly great man, although he does not injure others, does not credit himself with charity and mercy. These are natural to him.

Plain English · paraphrase"If we regard greatness in comparison to what is small," said the Spirit of the Ocean, "there is no limit to it; and if we regard smallness in comparison to what is great, it disappears from our sight. That is, if we move from the specific to the general. Given a large or a small thing, there is no limit to the smallness or greatness with which each can be compared. The infinitesimal is a division of the small; the colossal is an expansion of the great. In this sense, the two belong to different categories. Both small and great things must have form. The mind cannot imagine a thing without form, nor can it conceive a form with unlimited size. The greatness of anything may be a subject of discussion, or the smallness of anything may be understood in the mind. But that which cannot be discussed or understood in the mind cannot be called great or small. Therefore, the truly great man, although he does not harm others, does not claim to be charitable or merciful. These qualities are natural to him."

He seeks not gain, but does not despise his followers who do. He struggles not for wealth, but does not take credit for letting it alone. He asks help from no man, but takes no credit for his self-reliance, neither does he despise those who seek preferment through friends. He acts differently from the vulgar crowd, but takes no credit for his exceptionality; nor because others act with the majority does he despise them as hypocrites. The ranks and emoluments of the world are to him no cause for joy; its punishments and shame no cause for disgrace. He knows that positive and negative cannot be distinguished, What is positive under certain conditions will be negative under others. These terms are in fact identical. See ch. ii. that great and small cannot be defined. They are infinite. "I have heard say, the man of TAO has no reputation; perfect virtue acquires nothing; the truly great man ignores self; - this is the height of self-discipline." Clause 2 of the above quotation appears with variations in ch. xxxviii of the Tao-Te-Ching. The variations settle the correctness of the rendering already given in The Remains of Lao Tzŭ, p. 26.

"But how then," asked the Spirit of the River, "are the internal and external extremes of value and worthlessness, of greatness and smallness, to be determined?" With no standard of measurement. "From the point of view of TAO," replied the Spirit of the Ocean, "there are no such extremes of value or worthlessness. Men individually value themselves and hold others cheap. The world collectively withholds from the individual the right of appraising himself. "If we say that a thing is great or small because it is relatively great or small, then there is nothing in all creation which is not great, nothing which is not small. To know that the universe is but as a tare-seed, and that the tip of a hair is a mountain, - this is the expression of relativity. "If we say that something exists or does not exist, in deference to the function it fulfils or does not fulfil, then there is nothing which does not exist, nothing which does exist. To know that east and west are convertible and yet necessary terms, - this is the due adjustment of functions. Any given point is of course east in relation to west, west in relation to east. Absolutely, it may be said that its westness does not exclude its eastness; or, that it is neither east nor west.

"If we say that anything is good or evil because it is either good or evil in our eyes, then there is nothing which is not good, nothing which is not evil. To know that Yao and Chieh were both good and both evil from their opposite points of view, - this is the expression of a standard. "Of old Yao abdicated in favour of Shun, and the latter ruled. Kuei abdicated in favour of Chih, and the latter failed. Kuei was a prince of the Yen State, who was humbugged into imitating the glorious example of Yao and abdicating in favour of his minister Chih. Three short years of power landed the latter in all the horrors of a general revolution. T'ang and Wu See ch. xii. got the empire by fighting. By fighting, Poh Kung lost it. A revolutionary leader who, on the failure of his scheme, ended his life by strangulation. See the Tso Chuan, 16th year of Duke Ai. From which it may be seen that the rationale of abdicating or fighting, of acting like Yao or like Chieh, must be determined according to the opportunity, and may not be regarded as a constant quantity. "A battering-ram can knock down a wall, but it cannot repair the breach. This sentence has sorely puzzled all commentators.

Different things are differently applied. "Ch'ih-Chi and Hua Liu could travel 1,000 li in one day, but for catching rats they were not equal to a wild cat. Two of the eight famous steeds of Muh Wang, a semi-historical ruler of old. Different animals possess different aptitudes. "An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain. Different creatures are differently constituted. "Thus, as has been said, those who would have right without its correlative, wrong; or good government without its correlative, misrule, - they do not apprehend the great principles of the universe nor the conditions to which all creation is subject. One might as well talk of the existence of heaven without that of earth, or of the negative principle without the positive, which is clearly absurd. Such people, if they do not yield to argument, must be either fools or knaves.

"Rulers have abdicated under different conditions, dynasties have been continued under different conditions. Those who did not hit off a favourable time and were in opposition to their age, - they were called usurpers. Those who did hit off the right time and were in harmony with their age, - they were called patriots. Fair and softly, my River friend; what should you know of value and worthlessness, of great and small?" It is therefore quite unnecessary to teach you where to fix the limits of that of which you know nothing. "In this case," replied the Spirit of the River, "what am I to do and what am I not to do? How am I to arrange my declinings and receivings, my takings-hold and my lettings-go?" "From the point of view of TAO," said the Spirit of the Ocean, "value and worthlessness are like slopes and plains. A slope to-day may be a plain to-morrow. To consider either as absolutely such would involve great injury to TAO. Few and many are like giving and receiving presents. These must not be regarded from one side, or there will be great confusion to TAO. It would be unfair only to regard, from the receiver's standpoint, the amount given. The intention of the giver must also be taken into the calculation.

Plain English · paraphraseRulers have stepped down under different conditions, and dynasties have continued under different conditions. Those who did not find a favorable time and were against their age were called usurpers. Those who did find the right time and were in harmony with their age were called patriots. "Easy now, my friend by the river; what do you know about value and worthlessness, about great and small?" It is therefore unnecessary to teach you where to set the limits of something you know nothing about. "In this case," replied the Spirit of the River, "what am I to do and what am I not to do? How am I to arrange my withdrawals and acceptances, my grasping and letting go?" "From the point of view of TAO," said the Spirit of the Ocean, "value and worthlessness are like slopes and plains. A slope today may be a plain tomorrow. To consider either as absolutely such would cause great harm to TAO. Few and many are like giving and receiving presents. These must not be regarded from one side, or there will be great confusion to TAO. It would be unfair only to regard, from the receiver's standpoint, the amount given. The intention of the giver must also be taken into the calculation.

Be discriminating, as the ruler of a State whose administration is impartial. Be dispassionate, as the worshipped deity whose dispensation is impartial. Be expansive, like the points of the compass, to whose boundlessness no limit is set. Embrace all creation, and none shall be more sheltered than another. This is the unconditioned. And where all things are equal, how can we have the long and the short? "TAO is without beginning, without end. Other things are born and die. They are impermanent; and now for better, now for worse, they are ceaselessly changing form. Past years cannot be recalled: time cannot be arrested. The succession of states is endless; and every end is followed by a new beginning. Thus it may be said that man's duty to his neighbour is embodied in the eternal principles of the universe. All he has to do is to be. "The life of man passes by like a galloping horse, changing at every turn, at every hour. What should he do, or what should he not do, other than let his decomposition go on?" "If this is the case," retorted the Spirit of the River, "pray what is the value of TAO?"

Plain English · paraphraseBe discerning, like a ruler who governs a state with fairness. Be calm, like a revered god who acts without bias. Be vast, like the directions of the compass, which have no limits. Embrace all of creation, and no one will be more protected than another. This is the absolute. And where everything is equal, how can there be long and short? "The TAO has no beginning, no end. Other things are born and die. They are temporary; sometimes better, sometimes worse, they keep changing shape. The past cannot be brought back: time cannot be stopped. The cycle of states never ends; and every ending is followed by a new beginning. So it can be said that a person's duty to their neighbor is found in the eternal laws of the universe. All they have to do is to be." "A person's life passes by like a galloping horse, changing at every turn, every hour. What should they do, or what should they not do, other than let their decay continue?" "If this is the case," replied the Spirit of the River, "please tell me, what is the value of TAO?"

"Those who understand TAO," answered the Spirit of the Ocean, "must necessarily apprehend the eternal principles above mentioned and be clear as to their application. Consequently, they do not suffer any injury from without. They never oppose, but let all things take their course. "The man of perfect virtue cannot be burnt by fire, nor drowned in water, nor hurt by frost or sun, nor torn by wild bird or beast. Not that he makes light of these; but that he discriminates between safety and danger. Happy under prosperous and adverse circumstances alike, cautious as to what he discards and what he accepts; - nothing can harm him. Plato taught that it was impossible to make a slave of a wise man, meaning that the latter by virtue of his mental endowment would rise superior to mere physical thrall. "A wise and just man," said he, "could be as happy in a state of slavery as in a state of freedom."

"Therefore it has been said that the natural abides within, the artificial without. Virtue abides in the natural. Knowledge of the action of the natural and of the artificial has its root in the natural, its development in virtue. And thus, whether in motion or at rest, whether in expansion or in contraction, there is always a reversion to the essential and to the ultimate." Those eternal principles which embody all human obligations. "What do you mean," enquired the Spirit of the River, "by the natural and the artificial?" "Horses and oxen," answered the Spirit of the Ocean, "have four feet. That is the natural. Put a halter on a horse's head, a string through a bullock's nose, - that is the artificial. "Therefore it has been said, do not let the artificial obliterate the natural; do not let will obliterate destiny; do not let virtue be sacrificed to fame. Diligently observe these precepts without fail, and thus you will revert to the divine." If man does not set himself in opposition to God, the result will be TAO. The walrus envies the centipede; Its many legs and nimble gait. the centipede envies the snake; Which moves without legs. the snake envies the wind; Which moves far more quickly even without body. the Wind envies the eye; Which travels even without moving.

the eye envies the mind; Which can comprehend the whole universe, past and present alike. The walrus said to the centipede, "I hop about on one leg, but not very successfully. How do you manage all these legs you have?" "Walrus" is of course an analogue. But for the one leg, the description given by a commentator of the creature mentioned in the text applies with significant exactitude. "I don't manage them," replied the centipede. "Have you never seen saliva? When it is ejected, the big drops are the size of pearls, the small ones like mist. They fall promiscuously on the ground and cannot be counted. And so it is that my mechanism works naturally, without my being conscious of the fact." The centipede said to the snake, "With all my legs I do not move as fast as you with none. How is that?" "One's natural mechanism," replied the snake, "is not a thing to be changed. What need have I for legs?" The snake said to the wind, "I can manage to wriggle along, but I have a form. Now you come blustering down from the north sea to bluster away to the south sea, and you seem to be without form. How is that?"

"'Tis true," replied the wind, "that I bluster as you say; but any one who can point at me or kick at me, excels me. As I cannot do as much to them. On the other hand, I can break huge trees and destroy large buildings. That is my strong point. Out of all the small things in which I do not excel I make one great one in which I do excel. And to excel in great things is given only to the Sages." Everything has its own natural qualifications. What is difficult to one is easy to another. No illustration is given of the "eye" and "mind." "'Tis the half-length portrait," says Lin Hsi Chung, "of a beautiful girl;" - which is ingenious if not sound. When Confucius visited K'uang, the men of Sung surrounded him closely. This is a mistake. "K'uang" was in the Wei State, and it was by the men of Wei that Confucius was surrounded. Yet he went on playing and singing to his guitar without ceasing. "How is it, Sir," enquired Tzŭ Lu, "that you are so cheerful?" See p. 165. Tzŭ Lu would have been the first to be cheerful himself.

"Come here," replied Confucius, "and I will tell you. For a long time I have been struggling against failure, but in vain. Fate is against me. For a long time I have been seeking success, but in vain. The hour has not come. "In the days of Yao and Shun, no man throughout the empire was a failure, though no one was conscious of the gain. In the days of Chieh and Chou, no man throughout the empire was a success, though no one was conscious of the loss. The times and circumstances were adapted accordingly. "To travel by water and not avoid sea-serpents and dragons, - this is the courage of the fisherman. To travel by land and not avoid the rhinoceros and the tiger, - this is the courage of hunters. When bright blades cross, to look on death as on life, - this is the courage of the hero. To know that failure is fate and that success is opportunity, and to remain fearless in great danger, - this is the courage of the Sage. Yu! rest in this. My destiny is cut out for me." Shortly afterwards, the captain of the troops came in and apologised, saying, "We thought you were Yang Hu; consequently we surrounded you. We find we have made a mistake." Whereupon he again apologised and retired.

Yang Hu was "wanted" by the people of Wei, and it appears that Confucius was unfortunately like him in feature. But the whole episode is clearly the interpolation of a forger. Kung Sun Lung A philosopher of the Chao State, whose treatise on the "hard and white" etc. is said to be still extant. See ch. ii. said to Mou of Wei, "When young I studied the TAO of the ancient Sages. When I grew up I knew all about the practice of charity and duty to one's neighbour, the identification of like and unlike, the separation of hardness and whiteness, and about making the not-so so, and the impossible possible. I vanquished the wisdom of all the philosophies. I exhausted all the arguments that were brought against me. I thought that I had indeed reached the goal. But now that I have heard Chuang Tzŭ, I am lost in astonishment at his grandeur. I know not whether it is in arguing or in knowledge that I am not equal to him. I can no longer open my mouth. May I ask you to impart to me the secret?"

Kung Tzŭ Mou leant over the table and sighed. Then he looked up to heaven, and smiling replied, saying, "Have you never heard of the frog in the old well? - The frog said to the turtle of the eastern sea, 'Happy indeed am I! I hop on to the rail around the well. I rest in the hollow of some broken brick. Swimming, I gather the water under my arms and shut my mouth. I plunge into the mud, burying my feet and toes; and not one of the cockles, crabs, or tadpoles I see around me are my match. [Fancy pitting the happiness of an old well against all the water of Ocean!] Why do you not come, Sir, and pay me a visit?'

"Now the turtle of the eastern sea had not got its left leg down ere its right had already stuck fast, so it shrank back and begged to be excused. It then described the sea, saying, 'A thousand li would not measure its breadth, nor a thousand fathoms its depth. In the days of the Great Yü, there were nine years of flood out of ten; but this did not add to its bulk. In the days of T'ang, there were seven years out of eight of drought; but this did not narrow its span. Not to be affected by duration of time, not to be affected by volume of water, - such is the great happiness of the eastern sea.' To be impervious to external influences. "At this the well-frog was considerably astonished, and knew not what to say next. And for one whose knowledge does not reach to the positive-negative domain, Where contraries are identical. to attempt to understand Chuang Tzŭ, is like a mosquito trying to carry a mountain, or an ant to swim a river, - they cannot succeed. And for one whose knowledge does not reach to the abstrusest of the abstruse, but is based only upon such victories as you have enumerated, - is not he like the frog in the well?

"Chuang Tzŭ moves in the realms below while soaring to heaven above. For him north and south do not exist; the four points are gone; he is engulphed in the unfathomable. For him east and west do not exist. Beginning with chaos, he has gone back to TAO; and yet you think you are going to examine his doctrines and meet them with argument! This is like looking at the sky through a tube, or pointing at the earth with an awl, - a small result. The area covered by an awl's point being infinitesimal. "Have you never heard how the youth of Shou-ling went to study at Han-tan? They did not learn what they wanted at Han-tan, and forgot all they knew before into the bargain, so that they returned home in disgrace. And you, if you do not go away, you will forget all you know, and waste your time into the bargain." Kung Sun Lung's jaw dropped; his tongue clave to his palate; and he slunk away. Another spurious episode, as is evident from its general weakness, not to mention repetitions of figures and allusions taken from other chapters. Chuang Tzŭ was fishing in the P'u when the prince of Ch'u sent two high officials to ask him to take charge of the administration of the Ch'u State.

Chuang Tzŭ went on fishing, and without turning his head said, "I have heard that in Ch'u there is a sacred tortoise which has been dead now some three thousand years. And that the prince keeps this tortoise carefully enclosed in a chest on the altar of his ancestral temple. Now would this tortoise rather be dead and have its remains venerated, or be alive and wagging its tail in the mud?" "It would rather be alive," replied the two officials, "and wagging its tail in the mud." "Begone!" cried Chuang Tzŭ. "I too will wag my tail in the mud." Hui Tzŭ was prime minister in the Liang State. Chuang Tzŭ went thither to visit him. Some one remarked, "Chuang Tzŭ has come. He wants to be minister in your place." Thereupon Hui Tzŭ was afraid, and searched all over the State With warrants. for three days and three nights to find him. Then Chuang Tzŭ went to see Hui Tzŭ, and said, "In the south there is a bird. It is a kind of phœnix. Do you know it? It started from the south sea to fly to the north sea. Except on the wu-t'ung tree, Eleococca verrucosa. Williams.

Plain English · paraphraseChuang Tzu was fishing when someone asked him a question. Without turning his head, he said, "I have heard that in Chu there is a sacred tortoise that has been dead for three thousand years. The prince keeps it carefully locked in a chest on the altar in his ancestral temple. Now, would this tortoise rather be dead and honored, or alive and wagging its tail in the mud?" "It would rather be alive," replied the two officials, "and wagging its tail in the mud." "Then go away!" cried Chuang Tzu. "I too will wag my tail in the mud." Hui Tzu was prime minister in the Liang State. Chuang Tzu went there to visit him. Someone remarked, "Chuang Tzu has come. He wants to be minister in your place." Hui Tzu became afraid and searched the entire state for three days and three nights, issuing warrants to find him. Then Chuang Tzu went to see Hui Tzu and said, "In the south there is a bird. It is a kind of phoenix. Do you know it? It started from the south sea to fly to the north sea. It will rest only on the wu-t'ung tree, Eleococca verrucosa, Williams."

it would not alight. It would eat nothing but the fruit of the bamboo, drink nothing but the purest spring water. An owl which had got the rotten carcass of a rat, looked up as the phœnix flew by, and screeched. To warn it off. Are you not screeching at me over your kingdom of Liang?" Chuang Tzŭ and Hui Tzŭ had strolled on to the bridge over the Hao, when the former observed, "See how the minnows are darting about! That is the pleasure of fishes." "You not being a fish yourself," said Hui Tzŭ, "how can you possibly know in what consists the pleasure of fishes?" "And you not being I," retorted Chuang Tzŭ, "how can you know that I do not know?" "If I, not being you, cannot know what you know," urged Hui Tzŭ, "it follows that you, not being a fish, cannot know in what consists the pleasure of fishes." "Let us go back," said Chuang Tzŭ, "to your original question. You asked me how I knew in what consists the pleasure of fishes. Your very question shows that you knew I knew. For you asked me how I knew. I knew it from my own feelings on this bridge." From my own feelings above the bridge I infer those of the fishes below.

PERFECT HAPPINESS. Argument: - The uncertainty of human happiness - What the world aims at is physical well-being - This is not profitable even to the body - In inaction alone is true happiness to be found - Inaction the rule of the material universe - Acquiescence in whatever our destiny may bring forth - Illustrations. [This chapter is supplementary to chapter vi.] Is perfect happiness to be found on earth, or not? Are there those who can enjoy life, or not? If so, what do they do, what do they affect, what do they avoid, what do they rest in, accept, reject, like, and dislike? What the world esteems comprises wealth, rank, old age, and goodness of heart. What it enjoys comprises comfort, rich food, fine clothes, beauty, and music. What it does not esteem comprises poverty, want of position, early death, and evil behaviour. What it does not enjoy comprises lack of comfort for the body, lack of rich food for the palate, lack of fine clothes for the back, lack of beauty for the eye, and lack of music for the ear. If men do not get these, they are greatly miserable. Yet from the point of view of our physical frame, this is folly. Physically we can, and most of us do, get along very well without these extras.

Wealthy people who toil and moil, putting together more money than they can possibly use, - from the point of view of our physical frame, is not this going beyond the mark? Officials of rank who turn night into day in their endeavours to compass the best ends; - from the point of view of our physical frame, is not this a divergence? Man is born to sorrow, and what misery is theirs whose old age with dulled faculties only means prolonged sorrow! From the point of view of our physical frame, this is going far astray. Patriots are in the world's opinion admittedly good. Yet their goodness does not enable them to enjoy life; Patriotism has been illustrated in China by countless heroic deeds, associated always with the death of the hero concerned. and so I know not whether theirs is veritable goodness or not. If the former, it does not enable them to enjoy life; if the latter, it at any rate enables them to cause others to enjoy theirs. It has been said, "If your loyal counsels are not attended to, depart quietly without resistance." Thus, when Tzŭ Hsü The famous Wu Yüan, 6th century B.C., whose opposition to his sovereign led to his own disgrace and death.

resisted, his physical frame perished; yet had he not resisted, he would not have made his name. Is there then really such a thing as this goodness, or not? As to what the world does and the way in which people are happy now, I know not whether such happiness be real happiness or not. The happiness of ordinary persons seems to me to consist in slavishly following the majority, as if they could not help it. Yet they all say they are happy. "The general average of mankind are not only moderate in intellect, but also in inclinations: they have no tastes or wishes strong enough to incline them to do anything unusual." Mill's Essay on Liberty. But I cannot say that this is happiness or that it is not happiness. Is there then, after all, such a thing as happiness? I make true pleasure to consist in inaction, which the world regards as great pain. Thus it has been said, "Perfect happiness is the absence of happiness; The non-existence of any state or condition necessarily includes the non-existence of its correlate. If we do not have happiness, we are at once exempt from misery; and such a negative state is a state of "perfect happiness." perfect renown is the absence of renown."

Now in this sublunary world of ours it is impossible to assign positive and negative absolutely. Nevertheless, in inaction they can be so assigned. Perfect happiness and preservation of life are to be sought for only in inaction. Let us consider. Heaven does nothing; yet it is clear. Earth does nothing; yet it enjoys repose. From the inaction of these two proceed all the modifications of things. How vast, how infinite is inaction, yet without source! How infinite, how vast, yet without form! The endless varieties of things around us all spring from inaction. Therefore it has been said, "Heaven and earth do nothing, yet there is nothing which they do not accomplish." But among men, who can attain to inaction? Lin Hsi Chung condemns the whole of the above exordium as too closely reasoned for Chuang Tzŭ, with his rugged, elliptical style. When Chuang Tzŭ's wife died, Hui Tzŭ went to condole. He found the widower sitting on the ground, singing, with his legs spread out at a right angle, and beating time on a bowl.

Plain English · paraphraseIn our world below the moon, it is impossible to define positive and negative absolutely. Yet in inaction, they can be defined. Perfect happiness and the preservation of life are found only in inaction. Let us think. Heaven does nothing; yet it is clear. Earth does nothing; yet it rests. From the inaction of these two, all changes in things arise. How vast, how endless is inaction, yet without a source! How endless, how vast, yet without a form! The countless things around us all come from inaction. That is why it has been said, "Heaven and earth do nothing, yet there is nothing they do not accomplish." But among people, who can reach inaction? Lin Hsi Chung criticizes the whole of the above as too carefully reasoned for Chuang Tzŭ, whose style is rough and elliptical. When Chuang Tzŭ's wife died, Hui Tzŭ went to mourn with him. He found the widower sitting on the ground, singing, with his legs spread out at a right angle, and beating time on a bowl.

"To live with your wife," exclaimed Hui Tzŭ, "and see your eldest son grow up to be a man, and then not to shed a tear over her corpse, - this would be bad enough. But to drum on a bowl, and sing; surely this is going too far." "Not at all," replied Chuang Tzŭ. "When she died, I could not help being affected by her death. Soon, however, I remembered that she had already existed in a previous state before birth, without form, or even substance; that while in that unconditioned condition, substance was added to spirit; that this substance then assumed form; and that the next stage was birth. And now, by virtue of a further change, she is dead, passing from one phase to another like the sequence of spring, summer, autumn, and winter. And while she is thus lying asleep in Eternity, for me to go about weeping and wailing would be to proclaim myself ignorant of these natural laws. Therefore I refrain." A hunchback and a one-legged man were looking at the tombs of departed heroes, on the K'un-lun Mountains, where the Yellow Emperor rests. Suddenly, ulcers broke out upon their left elbows, of a very loathsome description. "Do you loathe this?" asked the hunchback.

"Not I," replied the other, "why should I? Life is a loan with which the borrower does but add more dust and dirt to the sum total of existence. Life and death are as day and night; and while you and I stand gazing at the evidences of mortality around us, if the same mortality overtakes me, why should I loathe it?" Chuang Tzŭ one day saw an empty skull, bleached, but still preserving its shape. Striking it with his riding whip, he said, "Wert thou once some ambitious citizen whose inordinate yearnings brought him to this pass? - some statesman who plunged his country in ruin and perished in the fray? - some wretch who left behind him a legacy of shame? - some beggar who died in the pangs of hunger and cold? Or didst thou reach this state by the natural course of old age?" When he had finished speaking, he took the skull, and placing it under his head as a pillow, went to sleep. In the night, he dreamt that the skull appeared to him and said, "You speak well, Sir; but all you say has reference to the life of mortals, and to mortal troubles. In death there are none of these. Would you like to hear about death?"

Chuang Tzŭ having replied in the affirmative, the skull began: - "In death, there is no sovereign above, and no subject below. The workings of the four seasons are unknown. Our existences are bounded only by eternity. The happiness of a king among men cannot exceed that which we enjoy." Chuang Tzŭ, however, was not convinced, and said, "Were I to prevail upon God to allow your body to be born again, and your bones and flesh to be renewed, so that you could return to your parents, to your wife, and to the friends of your youth, - would you be willing?" At this, the skull opened its eyes wide and knitted its brows and said, "How should I cast aside happiness greater than that of a king, and mingle once again in the toils and troubles of mortality?" Reminding us strangely of Hamlet. When Yen Yüan See p. 179. went eastwards to the Ch'i State, Confucius was sad. Tzŭ Kung arose and said, "Is it, Sir, because Hui Yen Yüan's personal name. has gone east to Ch'i that you are sad?" "A good question," replied Confucius. "There is a saying by Kuan Chung Prime Minister to Duke Huan of the Ch'i State, 7th century B.C.

of old which I highly esteem: 'Small bags won't hold big things; short ropes won't reach down deep wells.' Thus, destiny is a pre-arrangement, just as form has its limitations. From neither, to neither, can you either take away or add. And I fear lest Hui, on his visit to the prince of Ch'i, should preach the Tao of Yao and Shun, and dwell on the words of Sui Jen and Shên Nung. The prince will then search within himself, but will not find. And not finding, he will doubt. And when a man doubts, he will kill. Lit. "he will die." But the verb "to die" is often used in the sense of "to make to die;" and this seems to be the only available sense here. "Besides, have you not heard that of old when a sea-bird alighted outside the capital of Lu, the prince went out to receive it, and gave it wine in the temple, and had the Chiu Shao Music composed by the legendary Emperor Shun.

Plain English · paraphraseI remember an old saying I value highly: "Small bags won't hold big things; short ropes won't reach down deep wells." So, destiny is a pre-arrangement, just as form has its limits. From neither can you take away or add anything. And I fear that Hui, when he visits the prince of Ch'i, will preach the Tao of Yao and Shun and talk about the words of Sui Jen and Shen Nung. The prince will then search within himself but will not find. And not finding, he will doubt. And when a man doubts, he will kill. Have you not heard that long ago, when a sea-bird landed outside the capital of Lu, the prince went out to welcome it, gave it wine in the temple, and had the Chiu Shao music composed by the legendary Emperor Shun?

played to amuse it, and a bullock slaughtered to feed it? But the bird was dazed and too timid to eat or drink anything; and in three days it was dead. This was treating the bird like oneself, and not as a bird would treat a bird. Had he treated it as a bird would have treated a bird, he would have put it to roost in a deep forest, to wander over a plain, to swim in a river or lake, to feed upon fish, to fly in order, and to settle leisurely. When the bird was already terrified at human voices, fancy adding music! Play the Hsien Ch'ih Music of the Yellow Emperor. or the Chiu Shao in the wilds of Tung-t'ing, and birds will fly away, beasts will take themselves off, and fishes will dive down below. But men will collect to hear. See p. 244. "Water, which is life to fishes, is death to man. Being differently constituted, their likes and dislikes are different. Therefore the Sages of the past favoured not uniformity of skill or of occupation. Reputation was commensurate with reality; means were adapted to the end. This was called a due relationship with others coupled with advantage to oneself."

Several sentences of the above are clearly in imitation of parts of ch. ii. The whole episode is beyond doubt a forgery. Lieh Tzŭ, being on a journey, was eating by the roadside, when he saw an old skull. Plucking a blade of grass, he pointed at it and said, "Only you and I know that there is no such thing as life and no such thing as death. Lit. "that you have never died nor lived." Are you really at peace? Or am I really happy? Who can say whether what we call death may not after all be life, and life death?

"Certain germs, falling upon water, become duckweed. When they reach the junction of the land and the water, they become lichen. Spreading up the bank, they become the dog-tooth violet. Reaching rich soil, they become wu-tsu, the root of which becomes grubs, while the leaves comes from butterflies, or hsü. These are changed into insects, born in the chimney corner, which look like skeletons. Their name is ch'ü-to. After a thousand days, the ch'ü-to becomes a bird, called Kan-yü-ku, the spittle of which becomes the ssŭ-mi. The ssŭ-mi becomes a wine fly, and that comes from an i-lu. The huang-k'uang produces the chiu-yu and the mou-jui produces the glow-worm. The yang-ch'i grafted to an old bamboo which has for a long time put forth no shoots, produces the ch'ing-ning, which produces the leopard, which produces the horse, which produces man. "Then man goes back into the great Scheme, from which all things come and to which all things return." Such is the eternal round, marked by the stages which we call life and death. Many of the names in the above paragraph have not been identified even by Chinese commentators. On all counts then they may safely be left where they are.

THE SECRET OF LIFE. Argument: - The soul is from God - Man's body its vehicle - The soul quickening the body is life - Care of the internal and of the external must be simultaneous - In due nourishment of both is TAO. [This chapter is supplementary to chapter iii.] Those who understand the conditions of life devote no attention to things which life cannot accomplish. Those who understand the conditions of destiny devote no attention to things over which knowledge has no control. For the due nourishment of our physical frames, certain things are needful. Yet where such things abound, the physical frame is not always nourished. For the preservation of life it is necessary that there should be no abandonment of the physical frame. Yet where the physical frame is not abandoned, life does not always remain. Life comes, and cannot be declined. It goes, and cannot be stopped. But alas! the world thinks that to nourish the frame is enough to keep life. And if indeed it is not enough, what then is the world to do?

Although not enough, it must still be done. It cannot be neglected. For if one is to neglect the physical frame, better far to retire at once from the world. By renouncing the world, one gets rid of the cares of the world. The result is a natural level, which is equivalent to a re-birth. And he who is re-born is near. To TAO. But what inducement is there to renounce the affairs of men, to become indifferent to life? - In the first case, the physical body suffers no wear and tear; in the second, the vitality is left unharmed. And he whose physical frame is perfect and whose vitality is in its original purity, - he is one with God. Mens sana in corpore sano. Heaven and earth are the father and mother of all things. When they unite, the result is shape. When they disperse, the original condition is renewed. As in the case of ordinary mortals. But if body and vitality are both perfect, this state is called fit for translation. In the Biblical sense, as applied to Enoch. Such perfection of vitality goes back to the minister of God. "Vitality" is the subtle essence, the immaterial informing principle which, united with matter, exhibits the phenomenon of life. The term has already occurred in ch. xi.

Lieh Tzŭ asked Kuan Yin, A sage who by some is said to have flourished five or six hundred years before Lieh Tzŭ; by others, to have been an immediate disciple of Lao Tzŭ, and to have been entrusted by him with the publication of the Tao-Tê-Ching. saying, "The perfect man can walk through solid bodies without obstruction. He can pass through fire without being burnt. He can scale the highest heights without fear. How does he bring himself to this?" "It is because he is in a condition of absolute purity," replied Kuan Yin. "It is not cunning which enables him to dare such feats. Be seated, and I will tell you. "All that has form, sound, and colour, may be classed under the head thing. Man differs so much from the rest, and stands at the head of all things, simply because the latter are but what they appear and nothing more. But man can attain to formlessness and vanquish death. And with that which is in possession of the eternal, how can mere things compare?

"Man may rest in the eternal fitness; he may abide in the everlasting; and roam from the beginning to the end of all creation. He may bring his nature to a condition of ONE; he may nourish his strength; he may harmonize his virtue, and so put himself into partnership with God. Then, when his divinity is thus assured, and his spirit closed in on all sides, how can anything find a passage within? He is beyond the reach of objective existences. "A drunken man who falls out of a cart, though he may suffer, does not die. His bones are the same as other people's; but he meets his accident in a different way. His spirit is in a condition of security. He is not conscious of riding in the cart; neither is he conscious of falling out of it. Ideas of life, death, fear, etc., cannot penetrate his breast; and so he does not suffer from contact with objective existences. And if such security is to be got from wine, how much more is it to be got from God. It is in God that the Sage seeks his refuge, and so he is free from harm.

"An avenger does not snap in twain the murderous weapon; neither does the most spiteful man carry his resentment to a tile which may have hit him on the head. And by the extension of this principle, the empire would be at peace; no more confusion of war, no more punishment of death. "Do not develop your artificial intelligence, but develop that intelligence which is from God. From the latter, results virtue; from the former, cunning. And those who do not shrink from the natural, nor wallow in the artificial, - they are near to perfection." When Confucius was on his way to the Ch'u State, he came to a forest where he saw a hunchback catching cicadas as though with his hand. It is still the delight of the Chinese gamin to capture the noisy "scissor-grinder" with the aid of a long bamboo tipped with bird-lime. "How clever you are!" cried Confucius. "Have you any way of doing this?" "Way," i.e. road, is the primary meaning of TAO. "I have a way," replied the hunchback. "In the fifth and sixth moons I practise balancing two balls one on top of the other. At the top of his pole.

If they do not fall, I do not miss many cicadas. When I can balance three balls, I only miss one in ten; and when five, then it is as though I caught the cicadas with my hand. My body is as motionless as the stump of a tree; my arms like dead branches. Heaven and earth and all creation may be around me, but I am conscious only of my cicada's wings. How should I not succeed?" Confucius looked round at his disciples and said, "Singleness of purpose induces concentration of the faculties. Of such is the success of this hunchback." Yen Yüan said to Confucius, "When I crossed over the Shang-shên rapid, the boatman managed his craft with marvellous skill. I asked him if handling a boat could be learnt. 'It can,' replied he. 'The way of those who know how to keep you afloat is more like sinking you. They row as if the boat wasn't there.' "I enquired what this meant, but he would not tell me. May I ask its signification."

"It means," answered Confucius, "that such a man is oblivious of the water around him. He regards the rapid as though dry land. He looks upon an upset as an ordinary cart accident. And if a man can but be impervious to capsizings and accidents in general, whither should he not be able comfortably to go? "A man who plays for counters will play well. If he stakes his girdle, In which he keeps his loose cash. he will be nervous; if yellow gold, he will lose his wits. His skill is the same in each case, but he is distracted by the value of his stake. And every one who attaches importance to the external, becomes internally without resource." T'ien K'ai Chih had an audience of Duke Wei of Chou. The Duke asked him, saying, "I have heard that Chu Hsien is studying the art of life. As you are a companion of his, pray tell me anything you know about it." "I do but ply the broom at his outer gate," replied T'ien K'ai Chih; "what should I know about my Master's researches?" "Don't be so modest," said the Duke. "I am very anxious to hear about it."

"Well," replied T'ien, "I have heard my master say that keeping life is like keeping a flock of sheep. You look out for the laggards, and whip them up." "What does that mean?" asked the Duke. "In the State of Lu," said T'ien, "there was a man named Shan Pao. He lived on the mountains and drank water. All worldly interests he had put aside. And at the age of seventy, his complexion was like that of a child. Unluckily, he one day fell in with a hungry tiger who killed and ate him. "There was also a man named Chang I, who frequented the houses of rich and poor alike. At the age of forty he was attacked by some internal disease and died. "Shan Pao took care of his inner self, and a tiger ate his external man. Chang I took care of himself externally, but disease attacked him internally. These two individuals both omitted to whip up the laggards." There is no particular record of the worthies mentioned above. Confucius said, "Neither affecting obscurity, nor courting prominence, but unconsciously occupying the happy mean, - he who can attain to these three will enjoy a surpassing fame.

"In dangerous parts, where one wayfarer out of ten meets his death, fathers and sons and brothers will counsel each other not to travel without a sufficient escort. Is not this wisdom? And there where men are also greatly in danger, in the lists of passion, in the banquet hour, not to warn them is error indeed." Physical precautions are not alone sufficient. Man's moral nature equally requires constant watchfulness and care. The Grand Augur, in his ceremonial robes, approached the shambles and thus addressed the pigs: - "How can you object to die? I shall fatten you for three months. I shall discipline myself for ten days and fast for three. I shall strew fine grass, and place you bodily upon a carved sacrificial dish. Does not this satisfy you?" Then speaking from the pigs' point of view, he continued, "It is better perhaps after all to live on bran and escape the shambles...." "But then," added he, speaking from his own point of view, "to enjoy honour when alive one would readily die on a war-shield or in the headsman's basket." So he rejected the pigs' point of view and adopted his own point of view. In what sense then was he different from the pigs?

Even as a pig thinks of nothing but eating, so was the Grand Augur ready to sacrifice everything, life itself, for paltry fame. When Duke Huan was out hunting, with Kuan Chung as his charioteer, he saw a bogy. Catching hold of Kuan Chung's hand, he asked him, saying, "What do you see?" "I see nothing," replied Kuan Chung. But when the Duke got home he became delirious, and for many days was unable to go out. There came a certain Huang Tzŭ Kao Ngao of the Ch'i State "A sage of the Ch'i State," - as the commentators usually say when in reality they know nothing about the individual. and said, "Your Highness is self-injured. How could a bogy injure you? When the vital strength is dissipated in anger, and is not renewed, there is a deficiency. When its tendency is in one direction upwards, the result is to incline men to wrath. When its tendency is in one direction downwards, the result is loss of memory. When it remains stagnant, in the middle of the body, the result is disease." "Very well," said the Duke, "but are there such things as bogies?"

"There are," replied Huang. "There is the mud spirit Li; the fire spirit Kao; Lei T'ing, the spirit of the dust-bin; P'ei O and Wa Lung, sprites of the north-east; Yi Yang of the north-west; Wang Hsiang of the water; the Hsin of the hills; the K'uei of the mountain; the P'ang Huang of the moor; the Wei I of the marsh." The garb and bearing of the above beings are very fully described by commentators. "And what may the Wei I be like?" asked the Duke. "The Wei I," replied Huang, "is as broad as a cart-wheel and as long as the shaft. It wears purple clothes and a red cap. It is a sentient being, and whenever it hears the rumble of thunder, it stands up in a respectful attitude. Those who see this bogy are like to be chieftains among men." The Duke laughed exultingly and said, "The very one I saw!" Thereupon he dressed himself and sat up; and ere the day had closed, without knowing it, his sickness had left him. The above episode teaches that the evils which appear to come upon us from without, in reality have their origin within. Chi Hsing Tzŭ was training fighting cocks for the prince. Of Ch'i, says a commentator.

At the end of ten days the latter asked if they were ready. "Not yet," replied Chi; "they are in the stage of seeking fiercely for a foe." Again ten days elapsed, and the prince made a further enquiry. "Not yet," replied Chi; "they are still excited by the sounds and shadows of other cocks." Ten days more, and the prince asked again. "Not yet," answered Chi; "the sight of an enemy is still enough to excite them to rage." But after another ten days, when the prince again enquired, Chi said, "They will do. Other cocks may crow, but they will take no notice. To look at them one might say they were of wood. Their virtue is complete. Strange cocks will not dare meet them, but will run." Illustrating the value of internal concentration. Confucius was looking at the cataract at Lü-liang. It fell from a height of thirty jen, 1 jen = 7 Chinese feet. What the ancient Chinese foot measured, it is impossible to say. For the height of the cataract it will be near enough to say 200 English feet. and its foam reached forty li away. No scaly, finny creature could enter therein. Meaning the rapids below.

Plain English · paraphraseAfter ten days, the prince asked if they were ready. "Not yet," said Chi. "They are still looking for an enemy with great eagerness." Another ten days passed, and the prince asked again. "Not yet," said Chi. "They are still stirred by the sounds and shadows of other roosters." Ten more days passed, and the prince asked again. "Not yet," said Chi. "The sight of an enemy is still enough to make them rage." But after another ten days, when the prince asked again, Chi said, "They are ready now. Other roosters may crow, but they will not notice. To look at them, you might think they were made of wood. Their virtue is complete. Strange roosters will not dare to face them, but will run." This shows the value of internal concentration. Confucius was watching the waterfall at Lü-liang. It fell from a height of thirty _jen_, one _jen_ being seven Chinese feet. What the ancient Chinese foot measured is unknown. For the height of the waterfall, it is close enough to say 200 English feet. Its foam spread forty _li_ away. Nothing with scales or fins could enter there. This means the rapids below were too strong.

Yet Confucius saw an old man go in, and thinking that he was suffering from some trouble and desirous of ending his life, bade a disciple run along the side to try and save him. The old man emerged about a hundred paces off, and with flowing hair went carolling along the bank. Confucius followed him and said, "I had thought, Sir, you were a spirit, but now I see you are a man. Kindly tell me, is there any way to deal thus with water?" "No," replied the old man; "I have no way. There was my original condition to begin with; then habit growing into nature; and lastly acquiescence in destiny. Plunging in with the whirl, I come out with the swirl. I accommodate myself to the water, not the water to me. And so I am able to deal with it after this fashion." "What do you mean," enquired Confucius, "by your original condition to begin with, habit growing into nature, and acquiescence in destiny?" "I was born," replied the old man, "upon dry land, and accommodated myself to dry land. That was my original condition. Growing up on the water, I accommodated myself to the water. That was what I meant by nature. Habit is second nature.

And doing as I did without being conscious of any effort so to do, that was what I meant by destiny." Objective existences cannot injure him who puts his trust in God. [This episode occurs twice, with textual differences, in the works of Lieh Tzŭ, chs. ii. and viii.] Ch'ing, the chief carpenter, Of the Lu State. was carving wood into a stand for hanging musical instruments. When finished, the work appeared to those who saw it as though of supernatural execution. And the prince of Lu asked him, saying, "What mystery is there in your art?" "No mystery, your Highness," replied Ch'ing; "and yet there is something.

Plain English · paraphraseAnd doing as I did, without being aware of making any effort to do so, that was what I meant by destiny. Things that exist in the world cannot harm the one who trusts in God. [This episode occurs twice, with textual differences, in the works of Lieh Tzu, chapters ii and viii.] Ching, the chief carpenter of the Lu State, was carving wood to make a stand for hanging musical instruments. When it was done, the work looked to those who saw it as if it had been made by supernatural means. And the prince of Lu asked him, saying, "What secret is there in your skill?" "No secret, your Highness," replied Ching; "and yet there is something."

"When I am about to make such a stand, I guard against any diminution of my vital power. I first reduce my mind to absolute quiescence. Three days in this condition, and I become oblivious of any reward to be gained. Five days, and I become oblivious of any fame to be acquired. Seven days, and I become unconscious of my four limbs and my physical frame. Then, with no thought of the Court present to my mind, my skill becomes concentrated, and all disturbing elements from without are gone. I enter some mountain forest. I search for a suitable tree. It contains the form required, which is afterwards elaborated. I see the stand in my mind's eye, and then set to work. Otherwise, there is nothing. I bring my own natural capacity into relation with that of the wood. What was suspected to be of supernatural execution in my work was due solely to this." To obliteration of self in the infinite causality of God. Tung Yeh Chi exhibited his charioteering skill before Duke Chuang. "Of Lu," says one commentator. But another points out that Yen Ho (infra) is mentioned in chapter iv. as tutor to the son of Duke Ling of Wei, which would involve an anachronism.

Backwards and forwards he drove in lines which might have been ruled, sweeping round at each end in curves which might have been described by compasses. The Duke, however, said that this was nothing more than weaving; and bidding him drive round and round a hundred times, returned home. Yen Ho came upon him, and then went in and said to the Duke, "Chi's horses are on the point of breaking down." The Duke remained silent, making no reply; and in a short time it was announced that the horses had actually broken down, and that Chi had gone away. "How could you tell this?" said the Duke to Yen Ho. "Because," replied the latter, "Chi was trying to make his horses perform a task to which they were unequal. Therefore I said they would break down." Illustrating the strain which mortality daily puts upon the bodies and minds of all men. Ch'ui the artisan could draw circles with his hand better than with compasses. His fingers seemed to accommodate themselves so naturally to the thing he was working at, that it was unnecessary to fix his attention. His mental faculties thus remained ONE, and suffered no hindrance.

Plain English · paraphraseHe drove back and forth in straight lines, as if they had been ruled. At each end, he turned in perfect curves, as if drawn by compasses. But the Duke said this was nothing more than weaving. He told him to drive round and round a hundred times, then went home. Yen Ho met him and then went in to the Duke and said, "Chi's horses are about to collapse." The Duke said nothing. Soon after, it was announced that the horses had indeed collapsed and that Chi had left. "How could you know this?" the Duke asked Yen Ho. "Because," Yen Ho replied, "Chi was making his horses do something they could not handle. That is why I said they would collapse." This shows the daily strain that mortality puts on the bodies and minds of all people. Ch'ui the artisan could draw circles with his hand better than with compasses. His fingers seemed to fit naturally to the task, so he did not need to concentrate. His mind remained focused and unobstructed.

To be unconscious of one's feet implies that the shoes are easy. To be unconscious of a waist implies that the girdle is easy. The intelligence being unconscious of positive and negative implies that the heart is at ease. No modifications within, no yielding to influences without, But always following a natural course. - this is ease under all conditions. And he who beginning with ease, is never not at ease, is unconscious of the ease of ease. Such is the condition of oblivion necessary to the due development of our natural spontaneity. A certain Sun Hsiu went to the house of Pien Ch'ing Tzŭ Both unknown to fame. and complained, saying, "In peace I am not considered wanting in propriety. In times of trouble I am not considered wanting in courage. Yet my crops fail; and officially I am not a success. From my village an outcast, I am an outlaw from my State. How have I offended against God that he should visit me with such a fate?"

"Have you not heard," replied Pien Tzŭ, "how the perfect man conducts himself? He is oblivious of his physical organisation. He is beyond the reach of sight and hearing. He moves outside the limits of this dusty world, rambling transcendentally in the domain of no-affairs. This is called acting but not from self-confidence, influencing but not from authority. That is, acting not in consequence of self-confidence, but without reference to it; sc. naturally. Influencing, not because of authority, but gaining authority because of natural influence. This quotation appears, though Chuang Tzŭ or whoever may be responsible for this episode does not say so, in chs. x. and li. of the Tao-Tê-Ching. "But you, you make a show of your knowledge in order to startle fools. You cultivate yourself in contrast to the degradation of others. And you blaze along as though the sun and moon were under your arms. These last three sentences will be found verbatim in ch. xx. Whereas, that you have a whole body in a whole skin, and have not perished in mid career, dumb, blind, or halt, but actually hold a place among men, - this ought to be enough for you. Why rail at God? Begone!"

Sun Hsiu went away, and Pien Tzŭ went in and sat down. Shortly afterwards, he looked up to heaven and sighed; whereupon a disciple asked him what was the matter. "When Hsiu was here just now," answered Pien Tzŭ, "I spoke to him of the virtue of the perfect man. I fear lest he be startled and so driven on to doubt." "No, Sir," answered the disciple. "If he was right and you were wrong, wrong will never drive right into doubt. If, on the other hand, he was wrong and you were right, he brought his doubt with him, and you are not responsible."

"Not so," said Pien Tzŭ. "Of old, when a bird alighted outside the capital of Lu, the prince was delighted, and killed an ox to feed it and had the Chiu Shao played to entertain it. The bird, however, was timid and dazed and dared not to eat or drink. This was treating the bird like oneself. But to treat a bird as a bird would treat a bird, you must put it to roost in a deep forest, let it swim in river or lake, and feed at its ease on the plain. Now Sun Hsiu is a man of small understanding; and for me to speak to him of the perfect man is like setting a mouse to ride in a coach or a band of music to play to a quail. How should he not be startled?" The above episode has already appeared in ch. xviii., ad fin.

Plain English · paraphrase"No," said Pien Tzŭ. "Long ago, when a bird landed outside the capital of Lu, the prince was pleased. He killed an ox to feed it and played the _Chiu Shao_ to entertain it. But the bird was frightened and confused, and dared not eat or drink. That was treating the bird like a person. But to treat a bird as a bird, you must let it roost in a deep forest, swim in a river or lake, and feed freely on the plain. Now Sun Hsiu is a man of limited understanding. For me to speak to him of the perfect man is like making a mouse ride in a carriage or playing music for a quail. How could he not be startled?" The above episode has already appeared in ch. xviii., _ad fin._

MOUNTAIN TREES. Argument: - The alternatives of usefulness and uselessness - TAO a tertium quid - The human a hindrance to the divine - Altruism - Adaptation - Destiny - Illustrations. [This chapter is supplementary to chapter iv.] Chuang Tzŭ was travelling over a mountain when he saw a huge tree well covered with foliage. A woodsman had stopped near by, not caring to take it; and on Chuang Tzŭ enquiring the reason, he was told that it was of no use. "This tree," cried Chuang Tzŭ, "by virtue of being good for nothing succeeds in completing its allotted span." When Chuang Tzŭ left the mountain, he put up at the house of an old friend. The latter was delighted, and ordered a servant to kill a goose and cook it. "Which shall I kill?" enquired the servant; "the one that cackles or the one that doesn't?" His master told him to kill the one which did not cackle. And accordingly, the next day, a disciple asked Chuang Tzŭ, saying, "Yesterday, that tree on the mountain, because good for nothing, was to succeed in completing its allotted span. But now, our host's goose, which is good for nothing, has to die. Upon which horn of the dilemma will you rest?"

"I rest," replied Chuang Tzŭ with a smile, "halfway between the two. In that position, appearing to be what I am not, it is impossible to avoid the troubles of mortality; The text is here doubtful, and commentators explain according to the fancy of each. When a Chinese commentator does not understand his text, he usually slurs it over. He never says "I do not understand." Chu Fu Tzŭ alone could rise to this height. though, if charioted upon TAO and floating far above mortality, this would not be so. No praise, no blame; both great and small; changing with the change of time, but ever without special effort; both above and below; making for harmony with surroundings; reaching creation's First Cause; swaying all things and swayed by none; - how then shall such troubles come? This was the method of Shên Nung and Huang Ti. "If another guest had happened to arrive," says Lin Hsi Chung, "I fancy the chance even of the cackling goose would have been small."

"But amidst the mundane passions and relationships of man, such would not be the case. For where there is union, there is also separation; where there is completion, there is also destruction; where there is purity, there is also oppression; where there is honour, there is also disparagement; where there is doing, there is also undoing; where there is openness, there is also underhandedness; and where there is no semblance, there is also deceit. How then can there be any fixed point? Alas indeed! Take note, my disciples, that such is to be found only in the domain of TAO." I Liao A sage of the Ch'u State. of Shih-nan paid a visit to the prince of Lu. The latter wore a melancholy look; whereupon the philosopher of Shih-nan enquired what was the cause. "I study the doctrines of the ancient Sages," replied the prince. "I carry on the work of my predecessors. I respect religion. I honour the good. Never for a moment do I relax in these points; yet I cannot avoid misfortune, and consequently I am sad."

Plain English · paraphraseBut among the ordinary desires and connections of people, this would not be so. Where there is union, there is also separation; where there is completion, there is also destruction; where there is purity, there is also oppression; where there is honor, there is also disgrace; where there is action, there is also undoing; where there is openness, there is also deceit; and where there is no appearance, there is also deception. How then can there be any fixed point? Alas indeed! Take note, my disciples, that such is to be found only in the domain of TAO. A sage of the Ch'u State, I Liao, visited the prince of Lu. The prince looked sad. The philosopher of Shih-nan asked why. "I study the teachings of the ancient sages," replied the prince. "I continue the work of my ancestors. I respect religion. I honor the good. I never relax in these matters for even a moment; yet I cannot avoid misfortune, and so I am sad."

"Your Highness' method of avoiding misfortune," said the philosopher of Shih-nan, "is but a shallow one. A handsome fox or a striped leopard will live in a mountain forest, hiding beneath some precipitous cliff. This is their repose. They come out at night and keep in by day. This is their caution. Though under the stress of hunger and thirst, they lie hidden, hardly venturing to slink secretly to the river bank in search of food. This is their resoluteness. Nevertheless, they do not escape the misfortune of the net and the trap. But what crime have they committed? 'Tis their skin which is the cause of their trouble; and is not the State of Lu your Highness' skin? I would have your Highness put away body and skin alike, and cleansing your heart and purging it of passion, betake yourself to the land where mortality is not. TAO. "In Nan-yüeh there is a district, called Established-Virtue. Its people are simple and honest, unselfish, and without passions. They can make, but cannot keep. They give, but look for no return. They are not conscious of fulfilling obligations. They are not conscious of subservience to etiquette. Theirs is the natural etiquette of well-regulated minds.

Plain English · paraphrase"Your Highness' way of avoiding trouble," said the philosopher of Shih-nan, "is only a shallow one. A handsome fox or a striped leopard lives in a mountain forest, hiding under some steep cliff. This is their rest. They come out at night and stay in during the day. This is their caution. Even when hungry and thirsty, they stay hidden, barely daring to sneak secretly to the riverbank to find food. This is their determination. Yet they still cannot escape the misfortune of the net and the trap. But what crime have they committed? It is their skin that causes their trouble; and is not the State of Lu your Highness' skin? I would have your Highness put away both body and skin. Cleanse your heart and rid it of passion, and go to the land where death does not touch. TAO. In Nan-yüeh there is a district called Established-Virtue. Its people are simple and honest, unselfish, and without passions. They can make things, but cannot keep them. They give, but expect nothing in return. They are not aware they are fulfilling duties. They are not aware they are following etiquette. Theirs is the natural etiquette of well-ordered minds."

Their actions are altogether uncontrolled, yet they tread in the way of the wise. Life is for enjoyment; death, for burial. And thither I would have your Highness proceed, power discarded and the world left behind, only putting trust in TAO." "The road is long and dangerous," said the prince. "Rivers and hills to be crossed, and I without boat or chariot; - what then?" "Unhindered by body and unfettered in mind," replied the philosopher, "your Highness will be a chariot to yourself." "But the road is long and dreary," argued the prince, "and uninhabited. This is a play on "where mortality is not," above. I shall have no one to turn to for help; and how, without food, shall I ever be able to get there?" "Decrease expenditure Of energy. and lessen desires," answered the philosopher, "and even though without provisions, there will be enough. And then through river and over sea your Highness will travel into shoreless illimitable space. From the border-land, those who act as escort will return; but thence onwards your Highness will travel afar.

"It is the human in ourselves which is our hindrance; and the human in others which causes our sorrow. The great Yao had not this human element himself, nor did he perceive it in others. And I would have your Highness put off this hindrance and rid yourself of this sorrow, and roam with TAO alone through the realms of Infinite Nought. "Suppose a boat is crossing a river, and another empty boat is about to collide with it. Even an irritable man would not lose his temper. But supposing there was some one in the second boat. Then the occupant of the first would shout to him to keep clear. And if the other did not hear the first time, nor even when called to three times, bad language would inevitably follow. In the first case there was no anger, in the second there was; because in the first case the boat was empty, and in the second it was occupied. And so it is with man. If he could only roam empty through life, who would be able to injure him?" With his mind in a negative state, closed to all impressions conveyed within by the senses from without.

Pei Kung Shê, minister to Duke Ling of Wei, levied contributions for making bells. An altar was built outside the city gate; For purposes of sacrifice. and in three months the bells, upper and lower, were all hung. The bell-chime consisted of a frame with bells swung on an upper and lower bar. When Wang Tzŭ Ch'ing Chi Minister to the ruling House of Chou. saw them, he asked, saying, "How, Sir, did you manage this?" "In the domain of ONE," replied Shê, "there may not be managing. I have heard say that which is carved and polished reverts nevertheless to its natural condition. And so I made allowances for ignorance and for suspicion. I betrayed no feeling when welcomed or dismissed. I forbade not those who came, nor detained those who went away. I showed no resentment towards the unwilling, nor gratitude towards those who gave. Every one subscribed what he liked; and thus in my daily collection of subscriptions, no injury was done. - How much more then those who have the great WAY?" If my success was due to the simple principle above enunciated, what a success would result from TAO, which is the infinite extension of such principles into every phase of existence!

Plain English · paraphrasePei Kung She, a minister to Duke Ling of Wei, collected funds to make bells. An altar was built outside the city gate for sacrifices. After three months, the upper and lower bells were all hung. The bell-chime was a frame with bells suspended on upper and lower bars. When Wang Tzü Ch'ing Chi, a minister to the ruling House of Chou, saw them, he asked, "How, sir, did you manage this?" "In the domain of ONE," replied She, "there may not be managing. I have heard that what is carved and polished still returns to its natural condition. So I made allowances for ignorance and for suspicion. I showed no emotion when welcomed or dismissed. I did not forbid those who came, nor detained those who went. I showed no resentment toward the unwilling, nor gratitude toward those who gave. Everyone contributed what they liked. And so, in my daily collection of subscriptions, no harm was done. How much more then those who have the great WAY?" If my success was due to the simple principle above, what a success would result from TAO, which is the infinite extension of such principles into every phase of existence!

The Chinese word here used for "way," as a synonym of TAO, settles the original meaning of the latter in the sense of "road." Thus Lao Tzŭ is said to have explained that the WAY he taught was not the way which could be walked upon. When Confucius was hemmed in between Ch'ên and Ts'ai, he passed seven days without food. The minister Jen went to condole with him, and said, "You were near, Sir, to death." "I was indeed," replied Confucius. "Do you fear death, Sir?" enquired Jen. "I do," said Confucius. "Then I will try to teach you," said Jen, "the way not to die. "In the eastern sea there are certain birds, called the i-êrh. They behave themselves in a modest and unassuming manner, as though unpossessed of ability. They fly simultaneously: they roost in a body. In advancing, none strives to be first; in retreating, none ventures to be last. In eating, none will be the first to begin; it is considered proper to take the leavings of others. Therefore, in their own ranks they are at peace, and the outside world is unable to harm them. And thus they escape trouble.

"Straight trees are the first felled. Sweet wells are soonest exhausted. And you, you make a show of your knowledge in order to startle fools. You cultivate yourself in contrast to the degradation of others. And you blaze along as though the sun and moon were under your arms; consequently, you cannot avoid trouble. See p. 243. "Formerly, I heard a very wise man say, Self-praise is no recommendation. In merit achieved there is deterioration. In fame achieved there is loss. Who can discard both merit and fame and become one with the rest? TAO pervades all things but is not seen. TÊ This is "virtue," the expression of TAO. moves through all things but its place is not known. In its purity and constancy, it may be compared with the purposeless. Remaining concealed, rejecting power, it works not for merit nor for fame. Thus, not censuring others, it is not censured by others. "And if the perfect man cares not for fame, why, Sir, should you take pleasure in it?"

Plain English · paraphraseStraight trees are the first to be cut down. Sweet wells are the first to run dry. And you, you show off your knowledge to impress fools. You improve yourself by comparing yourself to the downfall of others. You shine as if you hold the sun and moon under your arms; so, you can't escape trouble. See p. 243. "Long ago, I heard a very wise man say, Self-praise is not a recommendation. When merit is achieved, there is decline. When fame is achieved, there is loss. Who can give up both merit and fame and become one with the rest? The TAO is in all things but cannot be seen. TÊ, which is "virtue," flows through all things but has no known place. In its purity and steadiness, it is like something without purpose. It stays hidden, avoids power, and acts not for merit nor for fame. So, without criticizing others, it is not criticized by others. "If the perfect person doesn't care for fame, why, Sir, do you enjoy it?"

"Good indeed!" replied Confucius; and forthwith he took leave of his friends and dismissed his disciples and retired to the wilds, where he dressed himself in skins and serge and fed on acorns and chestnuts. He passed among the beasts and birds and they took no heed of him. And if so, how much more among men? An unquestionably spurious episode. Confucius asked Tzŭ Sang Hu, See ch. vi. saying, "I have been twice expelled from Lu. My tree was cut down in Sung. I have been tabooed in Wei. I am a failure in Shang and Chou. I was surrounded between Ch'ên and Ts'ai. And in addition to all these troubles, my friends have separated from me and my disciples are gone. How is this?" See p. 180. "Have you not heard," replied Sang Hu, "how when the men of Kuo fled, one of them, named Lin Hui, cast aside most valuable regalia and carried away his child upon his back? Some one suggested that he was influenced by the value of the child; - but the child's value was small. Or by the inconvenience of the regalia; - but the inconvenience of the child would be much greater. Why then did he leave behind the regalia and carry off the child?