”¶Chuangtse: Mystic and Humorist”· Lin Yutangs Introduction to Chuangtse: Mystic and Jesus . Paul, Socrates by Plato, Confucius by Mencius, and Laotse by Cse. In all four cases, t eace no books or e very little, and to develop trines and e long and profound discourses. Cse, ed from Laotses deat quite tly a contemporary of Mencius. Yet t curious t alters mentioned time, neitioned by ther in his works. On tse must be considered test prose er of ty, as C be considered test poet. o tion rests botyle and t. t explains t t altest slanderer of Confucius, and se, test antagonist of Confucian ideas, no Confucian sc openly or secretly admired openly agree erature. Nor can it be said truly t a pure-blooded Ce disagree ses ideas. taoism is not a sc in C is a deep, fundamental trait of Ctitude tooy. It ical sense of proportions; it enricry and imagination in an immeasurable manner, and it gives a pion to ic, vagabond C provides tic release from traint, and s t, and . As more people fail t t in a lame and ing manner aoist ideas are more often at succeeds only aoist seng Kuofan, t Confucian general aoist y t o ant generals. Cse is tant as t one ic tained in tse. Unlike otical questions of government and personal morality, aping in Cerature before ticism raits in it, like t contemplation and "seeing tary" explain ive C of tudy of trikes mysticism seems Caoism skipped tific study of nature to reacuitive conclusion by insig is not surprising t Albert Einstein and Cse agree, as agree t, on tivity of all standards. t Einstein takes on t and, to a Cupid ical proof, ivity, er developed by estern p decades. A be added about Cses attitude to to any reader t est romanticizers of ory, and t any of tes ells about Confucius, or Laotse or t be accepted on a par es ells about tion of General Clouds and Great Nebulous, or bet of t of t must be also plainly understood t fantasy, ion and for t er kno he is frivolous when he is profound and profound when he is frivolous. tant text of Cse consists of ty-ters, all of ture of pion and anecdotes or parables. ters containing t virulent attacks on Confucianism (not included extual critics" t seven cers. to understand because it is to talk of forgery. One can rest assured t textual critics" are unscientific because very little of it is picism, but consists of opinions as to style and o attack Confucius only in a mild and polisype of "criticism" in my long introduction to tory.) Only one or t, er interpolations and t is a subjective assertion of opinion. Even tions of style are faulty, and at least a distinction serpolations and side t seven cers, and it even occurred to tics to provide an anso o be sure t even t eloquent exposition of t as forgery, tse, o do lemen." On tes er generations into tremely loose structure of ters. I ers, including all but one of t best seven cers. ition, ters are translated complete. t important are ters on "Levelling All tumn Floods." ters, "Joined toes," "runks" and "tolerance" belong in one group est against civilization. t eloquent protest is contained in "Opening trunks," ically taoistic is ter on "tolerance." t mystic and deeply religious piece is "t Supreme." t beautifully ten is "Autumn Floods." t is ter on "Deformities" (a typically "romanticist" t delig fantastic is t cer, "A ses parables in ters Phis volume. I ranslation on t of A. Giles. It soon became apparent in my Giles ion yle untouco make my oranslation, taking advantage of ill I o debt to my predecessor, and ably succeeded in t task in many passages. co be different. In translation may be regarded as my own. It sed t t text, Giles translates " means God. On term "Creator" is an exact rendering of ces t go into details of translation of oterms here. A Happy Excursion In t knos back is I do not kno flies, its he sky like clouds. o start for tial Lake. And in t ten for a space of tself mounts upon a great o a of ninety t of six montion. ting aloft, te mists of spring, t-clouds, and t of distance end, and sa to it. If t sufficient depter float large s a cupful into a ard-seed . try to float t o tion beter and vessel. So sufficient a dept cannot support large y to bear it up. tacles in t starts upon its journey to th. A cicada and a young dove laug;Nois as muco get from tree to tree. And sometimes I do not reac fall to t ty to start for t; o tryside taking tomacarted. But ravels a take ground rice enoug stay. And ravels a t supply tle creatures, w shey know? Small kno kno year ell t t of a morning kno ternation of day and nig ternation of spring and autumn. t years. But in tree) ree , Peng tsu {1} is knoill, alas! an object of envy to all! It t tang {2} spoke to C;At ta, tial Lake. In it t is called t tai, and soars up upon a y t. And t directs its fligohern Ocean. quot;And a lake sparro creature be going to do? I rise but a fetle doer flying around among t is as muc to fly. Noo?quot; Suc. take, for instance, a man ain prince. lake sparro suctered be affected t inguisies, and understand rue ion. But even established himself. Noals se could dispense ill o depend upon something. {4} As for one ernal fitness of s as eam to roam te, upon o depend? t is said, quot;t man ignores self; t; true Sage ignores reputation.quot; to abdicate in favor of ;If, difficult for tter to sill continue to er t be a e of labor? No, t I am filling to offer you t; quot;You are ruling t; replied ;ake your place? S ty, and srouble myself about tit, building its nest in ty forest, occupies but a single ts t from t drinks enougo fill its belly. I o prepare tative of t and t step over ts and do it for ; Co Lien S;I alk on s endlessly. I ly startled at te detac; quot; ?quot; asked Lien Shu. quot;; replied C;t on tain te like ice or sno lives on air and des of tal regions. gravitates, ion from all t is believe it.quot; quot;ell,quot; ans ask a blind mans opinion of beautiful designs, nor do you invite a deaf man to a concert. And blindness and deafness are not per fills all creation. Yet because a paltry generation cries for reform, you ails of an empire! quot;Objective existences cannot be droains of and siftings you mig; A man of tate carried some ceremonial caps to tribes for sale. But to cut off t t things. tire country. After to tain, on urn to al at Fenyang t ted for him no more. se {7} said to Cse, quot;ted it, and it bore a fruit as big as a five bus ; and it in oo flat for sucainly it up.quot; quot;It kno; replied Cse. quot;tions. A stranger tranger . quot;tranger got t and ervieate rouble, and t a general to figtle ter. tter otally defeated, and tranger erritory. to cure cs applications . secured a title; the people remained silk-washers. quot;Noo your five-bus make a float of it, and float about over river and lake? And you complain of its being too flat for uffy inside.quot; se said to Cse, quot;I ree, called ts trunk is so irregular and knotty t it cannot be measured out for planks; ed t t be cut out into discs or squares. It stands by t no carpenter it. Your tree -- big and useless, of no concern to t; quot;,quot; rejoined Cse, quot;crouc for its prey? Rig and springs about, until it gets caugrap or dies in a snare. On ts great is big enoug it cannot catcree and are at a loss o do , it in t er idly by its side, and lie dos s o ot could s mind?quot; On Levelling All Things tsec leaning on a loable. Gazing up to his mind. Yencseyu, t your body s-out cinders? Surely table is not no; quot;My friend,quot; replied tsec;your question is apposite. today I my Self.... Do you understand? ... Per t of Eart ; quot;Pray explain,quot; said tseyu. quot;t; continued tsec;is called times, it is inactive. But o its blast. ened to its deafening roar? quot;Caves and dells of , rees of many a span in girtrils, and some like mouts, goblets, mortars, or like pools and puddles. And torrents or singing arrorilling, and ec il tempest is past and silence reigns supreme. nessed rees and objects s and t; quot;ell, t; enquired tseyu, quot;since ts of ures, and tes, of s t; quot;t of tures,quot; replied tsec;is not uniform, but to ties. t agitates ts? quot;Great ty entious. Great speecankerous. quot;For ruggling e circumstances. Some are easy-going and leisurely, some are deep and cunning, and some are secretive. Noy fears, no terror. Noo be ter of rig stays beo an oato o umn and ers bligs oions, it keeps on running its course, never to return. Finally, and imprisoned, it is c see light again {8}. quot;Joy and anger, sorrourns, ternate tell heir very Cause? quot;But for tions I s be. Yet but for me, to feel t kno to its existence is ing. t it functions is credible enoug see its form. Per y outward form. quot;take ts ernal cavities and six internal organs, all complete. of it s? Do you not cs of someone else? Since servants cannot govern ter and servants by turn? Surely trols them all. quot;But ain rue nature of t matters but little to tself. For once coming into terial s runs its course until it is exed. to be ear of life, and to be driven along possibility of arresting ones course, -- is not tiful indeed? to labor ceasing all life, and t living to enjoy t, o depart, one kno cause for grief?quot; quot;Men say to . Is t a great cause for sorro to see t I alone ; Noo be guided by our prejudices, o make comparisons of rigo follos according to to form judgments of rig first all is like saying, quot;I left for Yu:eoday, and got terday.quot; Or, it is like assuming somet exist to exist. t exist to exist could not be fathe divine Yu:; how much less could we? For speec mere blo is intended to say some t it is intended to say cannot yet be determined. Is t? Can , distinguis from the chirping of young birds? ao be obscured so t tinction of true and false? tinction of rigao not to exist? be proved? tao is obscured by our inadequate understanding, and sean {11} sc t t t to confusion. t t t. cannot be seen by es from t; t also derives from terdependence of t (relativity of standards). Neverty arises from impossibility, and vice versa. Affirmation is based upon denial, and vice versa. rue sage rejects all distinctions and takes ure). For one may base it on t t and t is also ts rig also s riginction bet really exist or not? ive) and t (objective) are bot tes, t is tao. And er at ions and denials alike blend into te One. is said t t. to take a finger in illustration of a finger not being a finger is not so good as to take somet a finger to illustrate t a finger is not a finger. to take a ration of a being a so good as to take somet a o illustrate t a a a finger, but a ao operates, and ts folloo be o be so! so? to be not so! ties by t so and t become so. take, for instance, a t beauty, and all trange and monstrous transformations. togetao. Division is tion; creation is truction. tion or destruction, for tions are again levelled togeto One. Only truly intelligent understand to One. tinctions and take refuge in tain functions and tain ture. From to tao. t stops. to stop knoops -- tao. But to ones intellect in an obstinate ado ty of t recognizing t t all t is called quot;t; is quot;t; A keeper of monkeys said o tions of nuts t eaco nig t nig tual number of nuts remained t to (subjective evaluations of) likes and dislikes. It also derives from tivity). rue Sage brings all traries togets in tural Balance of once). t. ? It extended back to a period exist. t reme point to ter, but of matter unconditioned (undefined). tter conditioned (defined), but judgments of true and false ill unknoo decline. And ao, individual bias (subjectivity) arose. Besides, did tao really rise and decline? {13} In t) rise and decline, tring instrument; but in respect to t rise and decline, C play tring instrument. opped playing tring instrument, Ser) laid doime), and se (t) stopped arguing, tood tao. t in ts, and to posterity. t, and ed to excel in s, ted to make to ot trying to teac (in its nature) could not be knoly se ended in t;; and quot;;; and Cried to learn to play tringed instrument all oo, if neito rue Sage discards t t dazzles and takes refuge in tanding. Suppose atement. e do not knoo one category or anot if t categories in one, tegory cease to exist. explain. If time before t beginning, and a time before time beginning. If tence, t ence. And if time ime . All of a sudden, noto existence. Could one t belongs to tegory of existence or of non-existence? Even t notered, -- I cannot say w. ter tip of a birds doumn, ain is small. Neit of a c off in infancy, ogetherein are One. If t room is t exist? If it does exist, on maticians o reacimate); hen should ordinary people fail? o sometly reac follo it ill easier if you o start from somet proceed, stop ao by its very nature can never be defined. Speecs very nature cannot express te. inctions. Sucinctions are: quot;rig; and quot;left,quot; quot;relations; and quot;duty,quot; quot;divisionquot; and quot;discrimination, quot;emulation and contention. t Predicables. Beyond ts of ternal it exists, but does not talk about it. its of ternal alks but does not make comments. ito ts, as embodied in tumn, ts, but does not expound. And tinctions made, tinctions t cannot be made; among t cannot be expounded. be? it is asked. true Sage keeps fort, in order to convince eac is said t one ain points. No tao cannot be given a name. A perfect argument does not employ kindness does not concern itself s of) kindness {15}. Perfect integrity is not critical of ot courage does not pusself forward. For tao tao. Speec of its aim. Kindness s scope. Integrity rong bias to does not kno knowledge. ao self as tao? o enter t {17}. to be poured into becoming full, and pour out becoming empty, kno, -- t of quot;Concealing t.quot; Of old, to S;I e tsungs, and t do you t; quot;tates,quot; replied S;lie in en suns came out togeted ter sue w; Ye;Do you knoain t all t; quot;; ans;Do you kno kno; quot;; replied Ye;But t; quot;; said ang Yi. quot;Nevertry to tell you. be kno really not kno kno really knos lumbago and dies. But an eel? And living up in a tree is precarious and trying to t monkeys? Of tat is t one, absolutely? ipedes on little snakes, o taste, absolutely? Monkey mates t of andard of beauty? In my opinion, trines of y and justice and t and it is impossible to knoentions.quot; quot;If you t; asked Ye;do not kno Man equally t; quot;t Man,quot; ans;is a spiritual being. ere tself scorc feel . ere t rivers frozen feel cold. ere tains to be cleft by t deep to be torm, tremble upon ts of tence. Deatory over inctions of profit and loss?quot; Cse as follo;I rue Sage pays no o ado rigid rules of conduct. Sometimes speaking and sometimes saying anyts of this mundane world. ted Confucius, are futile fantasies. But to me t of t ao. is your opinion?quot; quot;t perplexed even t; replied Cse. quot;oo far a to ed to o you at random, and do you listen at random. quot; o one ing t. Rank and precedence, e, tolidly ignores, amalgamating ties of ten to one pure mold. tself, too, conserves and blends all in the same manner. quot; love of life is not a delusion after all? t as a c know his way home? quot;ter of tier officer of Ai. got until tears. But e riced of . t t of o life? quot;t, o lamentation and sorroation and sorroo join t. kno terpret t a t t dream. Fools tter t one is a s narro a dream myself. tomorroo explain it; but t tomorro be until ten tions you may meet he corner. quot;Granting t you and I argue. If you get tter of me, and not I of you, are you necessarily rig tter of you and not you of me, am I necessarily rigly rigly and ly we all live in darkness. quot;er bete bete betive; if y of God, and folloural evolution, so t e our allotted span of life. quot;But to y of God? It is t may not be really rig appears so may not be really so. Even if be made plain by argument. Even if so also cannot be made plain by argument. quot;take no ime nor of rigo te, take your final rest t; to t;At one moment you move: at anot rest. At one moment you sit do anot up. ability of purpose?quot; quot;Per; replied t;upon someto do as I do; and per someturn upon somet to do as it does. Or pers) of a snakes scales or of a cicadas ; Once upon a time, I, C I terfly, fluttering o all intents and purposes a butterfly. I erfly, una I knoerfly, or terfly tinction. transition is called transformation of material things {19}. The Preservation of Life tion of Life ed, but knoless. to drive ted in pursuit of tless is fatal; and to presume t one really knoal indeed! In doing good, avoid fame. In doing bad, avoid disgrace. Pursue a middle course as your principle. ties by your parents, and live your allotted span of life. Prince ting up a bullock. Every blo of fles rhe harmonious chords of Ching Shou. quot;ell done!quot; cried t;Yours is skill indeed!quot; quot;Sire,quot; replied t;I ed myself to tao, o cut up bullocks, I saice, I sa trol of ternal principles, I glide t joints or cavities as to tural constitution of t even toucions of muscle and tendon, still less attempt to cut through large bones. quot;A good cook cs. An ordinary cook, one a mont I een years, and alt up many ts edge is as if fresstone. For at ts terstices, and t t remains only to insert t o sucerstice. Indeed ty of room for to move about. It is t I my ceen years as tstone. quot;Nevertty part o tackle, I am all caution. Fixing my eye on it, I stay my ly apply my blade, until yields like earto take out my cand up, and look around, and pause riump it carefully a; quot;Bravo!quot; cried t;From to take care of my life.quot; ain official, ; man? o lose a leg? Is t; quot; is t of man,quot; ;God made t is clear t God and not man made ; A p of to go ten steps to get a peck, a o get a drink. Yet ps do not to be fed in a cage. For alt like it. se died, C to ttered ted. A disciple asked ;ere you not our Masters friend?quot; quot;I ; replied Chin Yi. quot;And if so, do you consider t a sufficient expression of grief at ; added the disciple. quot;I do,quot; said C;I al) man, but no . in to mourn, I found old persons , t ears any intention. (to cry t ones deato evade tural principles (of life and deattacs, forgetting ts called tribution of er came, because it o be born; , because it o go a tural course and sequence of to it are beyond joy and sorros spoke of tion from bondage. t be able to supply all t transmitted, and o an end.quot; t to take leave of Confucius. quot;; asked ter. quot;I am going to tate of ei,quot; he reply. quot;And o do t; continued Confucius. quot;I ; ans ture age, but of an unmanageable disposition. , and see s. like so muc knourn for if a state be may be passed over; but t if it be badly governed, t it. At test my kno perc t state.quot; quot;Alas!quot; cried Confucius, quot;you o your doom. For tao must not bustle about. If it does it aims come restlessness; from restlessness comes rengter before tried to strengt of otrengter, tend to to ue evaporates by motion and es by motion into desire for fame and knoentions. In truggle for fame men crus provokes rivalry. Botruments of evil, and are not proper principles of living. quot;Besides, if before ones oegrity become an influence among men and before ones oy and t on , alas! will be your end. quot;On tes evil, y to tory from you. Your eyes ook fire to quell fire, er to quell er, o t talk too muc t violent man. quot;Of old, Cims ivated t rid of t of their love for fame. quot;Of old, Yao attacked tsung-cries, and Ya attacked tries e, tants slaug t ceasing, and strove for material objects to t. tances of striving for fame or for material objects. even Sages cannot overcome terial objects (in rulers)? Are you to succeed? But of course you ell it to me.quot; quot;Gravity of demeanor and y; persistence and singleness of purpose, -- ; replied Yen ;Alas, no,quot; said Confucius, quot;? ty person, filled o take actual pleasure in trampling upon tice of routine virtues, do you expect t ake readily to in . ; quot;; (replied Yen ;I can be inraigiate o antiquity. raig of God. And of God kno trouble of God. of man. er. all men do, s do also? all men do, none o be a servant of man. antiates o antiquity is a servant of tter take o task, it is t I. t receive tness. to be t of t; quot;No! ?quot; replied Confucius. quot;Your plans are too many. You are firm, but lacking in prudence. you get into trouble; but t is all. You ill be far from influencing ill too rigid.quot; quot;t; said Yen ;I can go no furture to ask for a met; Confucius said, quot;Keep fast, and I sell you. ill it be easy for you s t be approved by t ; quot;My family is poor,quot; replied Yen ;and for many montasted neit not fasting?quot; quot;t is a fast according to t; ans;but not ting of t.quot; quot;And may I ask,quot; said Yen ;in s ting of t?quot; quot;Concentrate your . Let your op your mind stop s images. Let your spirit, o externals. In sucivity only can tao abide. And t open receptivity is ting of t.quot; quot;t; said Yen ;t use tion of a self ive state?quot; quot;Exactly so,quot; replied ter. quot;Let me tell you. Enter t idea of alk en, and stop any sort of labels or self- advertisements. Keep to t take tural course. t is easy to stop rouble is to touc of man, it is easy to use artificial devices; but not as an agent of God. You ures flying. You ;Look at t emptiness. tness in an empty room. Good luck d (inner) repose, your mind tting still. Let your ears and eyes communicate s out all knos o d to mention man. transformation (influencing) of all Creation. It o t of t; [tions are omitted or] A certain carpenter Sravelling to tate. On reacree in temple to t its stle. It op, before it branc. A dozen boats could be cut out of it. Croood gazing at it, but ter took no notice, and on even casting a look beice ook a good look at it, and er, said, quot;Ever since I imber. t you, Master, did not care to stop and look at it?quot; quot;Forget about it. Its not alking about,quot; replied er. quot;Its good for noto a boat, it o a coffin, it ; into furniture, it o a door, it ; into a pillar, it en. It is y, and of no use. t is ained its present age.quot; er reac t t of tree appeared to o ; is it you intend to compare me t bearers? As soon as t ripens tripped and treated y. t bougtered abroad. trees by t fulfil tted span of years, but perisurely because troy tion of) t is ried for a long period to be useless. Many times I do at lengto myself. be able to groo t. Moreover, you and I are boted ticism of eac danger of deat person to talk of a good-for-notree?quot; er Sold ice said, quot;If tree aimed at uselessness, t it became a sacred tree?quot; quot;; replied er. quot;Keep quiet. It merely took refuge in temple to escape from t appreciate it. not become sacred, ed to cut it do adopts for safety is different from t of oto criticize it by ordinary standards ; tsecravelling on tree eams of four er under its s; tree is t; cried tsec;Surely it must be unusually fine timber.quot; t its brancoo crooked for rafters; and looking dorunks ting loose grain made it valueless for coffins. asted a leaf, but it took ts odor rong t it oxicated for toget;A; said tsec;tree is really good for not is tained tual man migs example of uselessness.quot; In tate of Sung to talpa, t do do spans are cut doed) sides of ric fulfil tted span of years, but perisune o te fores, nor men suffering from piles, can be used. to all tremely auspicious (to themselves). toucuck out tourned upside doocks a family of ten. ion, t unconcerned among t conscription for public o government donations of grain for ten faggots. And if py o preserve il tal deformity avail! ate, tric C;O pue fallen! ait not for to t. principles prevail on earts principles prevail not, t preserve t t day, t trying to keep out of jail! tunes of t as feat none estimates t true value. tunes of ty as t none kno of tue. Beiously on! O brambles, O brambles, my steps! I pick my , not my feet!quot; {22} tain trees invite tting does its oen; tree is cut doree is scraped. All men knoility of useful t t knoility of futility. Deformities, or Evidence of a Full Character In tate of Lu tai, ai ilated, yet ate as you. ands up to preacs doo give discourse; yet to y, depart full. Is eac material means? manner of man is t; quot;; replied Confucius, quot;I ed to go to am merely beeac t only tate of Lu, but to follow ; quot;tilated,quot; said C;and yet people call er. be very different from train ; quot;Life and Deat moment,quot; ans;but t affect fla se of all t can control transformation of ts source intact.quot; quot;; asked C;From t of vieiation of t; replied Confucius, quot;inguisate and tate. From t of vie does not even trouble about lets y in t notice ticular objects. And to .quot; quot;But ivates only ; said C;o perfect o te Mind. But t people flock around ; quot;A man,quot; replied Confucius, quot;does not seek to see er, but in still er. For only self still can instill stillness into oter and summer alike, to Yao and to Stained rectitude. o rectify ified. For ture) is evidenced in true courage. A man o all temporarily empt for ties of sigo level all knoing ed o go up to o ake seriously t;<strike>rike> Su Cudied under Po;) togetsecate. tter said to ;, do you remain be, I day, ting on t in ture-room, tsec;, do you remain be, I o go. ill you remain or not? I notice you s to a ; quot;In ter,quot; replied Su C;ter). Per you are take precedence over t. Noly brig collect on it, and t if it does, t. es for long fault. No t of our Master, yet you can utter you take?quot; quot;You are already mutilated like t; retorted tsec;yet you are still seeking to compete in virtue o look at you, I so do to reflect on your past misdeeds!quot; quot;t; said Su C;so as not to lose t to cover up t) are fe only tuous man can recognize table and remain unmoved. People ing, lucky. t me for not o make me angry. But since I came to study under our Master, I opped it. Perer any rate, I een years being ay. Noual, and you are judging me in t committing a mistake?quot; At tseco fidget and enance cu Co speak no more. tate ed, by toes. o see Confucius; but Confucius said, quot;You o me no; quot;It I my feet,quot; replied No-toes. quot;No is t ers ts t you, Master, le expected to ; quot;Pardon my stupidity,quot; said Confucius. quot; come in? I s I ; But No-toes left. oes , Confucius said to ;take a good lesson. No-toes is one-legged, yet o learn in order to make atonement for o atone?quot; No-toes off to see Lao tan (Laotse) and said, quot;Is Confucius a Perfect One or is quite? t o learn from you? o earn a reputation by ruse and strange learning, ters.quot; quot; make y and impossibility as alternations of one and t; ansan, quot;and so release ters?quot; quot;It is God oes. quot;; Duke Ai of tate said to Confucius, quot;In tate tai (Ugly) to. t stop t o ts, Ratries to lead ot only folloect mens lives. o gratify tfully loat does not lead, and knoside ate. Yet men and is different from ot for fully ugly. Yet ogeto see t passed before I began to trust ate ed a Prime Minister, I offered . t any rate, I gave t to in a very s time me and a manner of man is t; quot;o tate,quot; replied Confucius, quot;I sater of young pigs sucking ter a off. For t look at to t tained t le, covered off does not value a present of s cut ts) side (t be employed again. Sucance attaco preserving tue o rusted. after, and is offered t of a country decline. Indeed be talents are perfect and out; do you mean by alents being perfect?quot; asked t;possession and loss, success and failure, poverty and ue and vice, good and evil report , and cold -- tural course of events. Day and nig not be alloo disturb tural er into t one is at ease and in loss of , sed tinuously one creates t. Suco talents.quot; quot;And ue out; quot;anding still,quot; said Confucius, quot;ter is in t perfect state of repose. Let t be your model. It remains quietly agitated . It is from tivation of suc virtue results. And if virtue takes no out be able to keep aloof from it.quot; Some days afterold Mintse saying, quot; I took over t, I t t in guiding ty as a ruler. But no I man, I fear t I ac, but am fooliso my country. Confucius and I are not prince and minister, but friends in spirit. ook a fancy to too scraggy. Big-Jar-Goiter spoke ook a fancy to too scraggy. t is t ten. But mankind forgets not t ten, forgetting t o be forgotten. tfulness indeed! And ts free, s are for cementing relationss are only for serving commerce. For t contrive, and t cut up ting of relationso acquire; ions are bestoo say, tle need to be fed by man. es ions of rig toucesimal indeed is t ely great is t wed in God. se said to Cse, quot;Do men indeed originally ; quot;Certainly,quot; replied Cse. quot;But if a man ; argued se, quot; t makes ; quot;tao,quot; replied Cse, quot;gives be a man?quot; quot;If t; said se, quot; passions?quot; quot;Rig; ans;are passions I mean one likes and dislikes to disturb ernal economy, but rature and does not try to improve upon (terials of) living.quot; quot;But o live t; asked se. quot; try to improve upon (terials of) ; quot;tao gives ; said Cse, quot;and God gives permit likes and dislikes to disturb ernal economy. But noing your intelligence to externals, and your vital spirit. Lean against a tree and sing; or sit against a table and sleep! God , yet your only t is te.quot; {26} The Great Supreme is of God and terns er God. One ill use o develop ill t peris kno on objects, but ts of knoive and uncertain (c tural is not really of man, and really natural? e must, moreover, rue men before we can rue knowledge. But rue man? true men of old did not override t attain te strengt gat; succeeding, no cause for self-satisfaction. And ts trembling, enter er becoming , and go t feeling . t is to tao. true men of old slept dreams and e o flavour, and drerue men dras. Out of tc. tacs are deep, ts are shallow. true men of old did not kno o love life or to e deat rejoice in birtrive to put off dissolution. Unconcerned t. t forget o inquire turn ted life, ing patiently for toration (t is called not to lead t astray from tao, and not to supplement tural by rue man. Sucimes disconsolate like autumn, and sometimes toucion, and none kno t is t not lose tion of t it is not due to s in understanding terial a Sage. tacs is not es time of ions is not eraction of benefit and a superior man. t a sc true to er of man. tse, o, and Su ti, s of rulers, and did ts of ot their own. {27} true men of old appeared of toature and yet could not topple doing in t looking up to oturally independent of mind, t severe. Living in unconstrained freedom, yet t try to so smile as if pleased, and to move only in natural response to surroundings. ty floore of goodness ions to ter. Broad-minded, t; torol. Continuously abiding, t s; absent-minded, to forget speecain means; in knoools of expediency; in morality, a guide. It for t a merciful administration; social ceremonies, a means to get along t avoid; and morality, a guide t t o reac;lt;28gt;gt; And all men really t t t pains to make t. For t care for ensued. to be a true man. Life and Deat of Destiny. t, is of God, beyond terference of man. table nature of t is born of t love o o sacrifice t) also? upon to moisten eactle it ter to let t tive rivers - and lakes. And it ter to forget botao. t (universe) gives me toil in man in deat arbiter of my death. A boat may be at midnigrong man may come and carry it a perceive t if you entrust t o t t lahings. to in to us already a source of joy. er joy beyond our conception to kno t ransitions, e to look foro? t is t t endures ale t graciously long age or s life and tudes of events, wion on which all changing phenomena depend? For tao s inner reality and its evidences. It is devoid of action and of form. It may be transmitted, but cannot be received; It may be obtained, but cannot be seen. It is based in itself, rooted in itself. Before ao existed by itself from all time. It gave ts and rulers tual poao, t in time is long ago, nor by t grown old. ained tao, and so set tained it, and o steal ts of eternal principles. t Bear obtained it, and s course. tained it, and o revolve. Kan Pi {30} obtained it, and made ains. Ping I {31} obtained it, and rules over treams. Cained it, and d tai. tained it, and soared upon to ained it, and dained it, and establis tern (Fairy) Queen Motained it, and settled at Sil ained it, and lived from time of Sil time of tained it, and as ter of u ting {36} extended o ted upon tungellation) and draellation), aken ation among tars of heaven. Nanpo tsekuei said to Nu: Yu (or Female Yu), quot;You are of a you ; Nu: Yu replied, quot;I ao.quot; quot;Could I get tao by studying it?quot; asked t;No! ; said Nu: Yu. quot;You are not type of person. tal talents of a sage, but not tao of tao, t talents. But do you to teaco become indeed a sage? been so, to teacao to one s ter. It so, for I o patiently to reveal it to ranscend ted for seven days more, transcend all material existence. After ranscend all material existence, I ed for anoter er ranscend all life, ter t, o see tary (One). After seeing tary, inctions of past and present. After abolis and present, o enter t take ao it. , accepting all and royed, and everytion. to be secure amidst confusion, reacy t; quot;; asked Nanpo tsekuei. quot;I learned it from t; replied Nu Yu, quot;and t from tanding, and Understanding from Insig learned it from Practice, Practice from Folk Song, and Folk Song from Silence, Silence from t from t; Four men: tsesze, tseyu, tseli, and tselai, oget;-being tail, and man sted to friends; t eacely understanding one anotseyu fell ill, and tsesze to see ;Verily tor is great!quot; said t;See ; top of ed up to o a ;Alas, t God s; quot;Do you dislike it?quot; asked tsesze. quot; No, seyu. quot;If my left arm so . If my rigo s doo broil . If my buttocks s become a o ride in it -- ained life because it ime, and I am noing in accordance ao. Content ime and living in accord ao, joy and sorroouc. to ts, to be freed from bondage. t be freed from bondage are so because trammels of material existence. But man ?quot; By-and-by, tselai fell ill, and lay gasping for breatood seli to see o t;Go a; t t;Verily, God is great! I s liver or into an insect leg?quot; quot;A son,quot; ansselai, quot;must go , Norts. If Yin and Yang bid me die quickly, and I demur, t is mine, not t (universe) gives me toil in man in deat arbiter of my death. quot;Suppose t tal in a smelting-pot o bubble up and say, Make of me a Moyeer caster t metal as uncanny. And if simply because I am cast into a o say, Only a man! only a man! I tor too me as uncanny. If I regard ting pot, and tor as ter Caster, ?quot; to a peaceful sleep and waked up very much alive. tsesang se Fan, and tsecoget;oget live toget to to timate Infinite, oblivious of existence, for ever and ever end?quot; t eac understanding and became friends accordingly. Sly aftersesang tsekung to attend t tsekung found t one of s and tringed instruments and (botogether as follows: quot;Oo us, Sang hu, Oo us, Sang hu, t already returned to true state, ill remain ; tsekung ;; t eac; s t; tsekung back and told Confucius, asking ; manner of men are t is to cultivate not manner of men are t; quot;t;play about beyond terial t ly, our pat meet, and I upid to you to mourn. tor, and play about of ter or excrescence, and upon deatumor. t elements, and take temporary abode in ternal organs and oblivious of t beginning or end, strolling forgetfully beyond t and dirt of mortality, and playing about ion. le about tionalities of to look at?quot; quot;But if suc; said tsekung, quot;; quot;I am one condemned by God,quot; replied Confucius. quot;Nevert I kno; quot;May I ask ; asked tsekung quot;Fiser. Men live tao,quot; replied Confucius. quot;t live ter t live tao acion of ture in inaction. er; man loses ao. quot; quot;May I ask,quot; said tsekung, quot;about (trange people?quot; quot;(trange people,quot; replied Confucius, quot;are strange in t normal in t t t on eart on eart in heaven. Yen o C;lt;38gt;gt; (Confucius), quot;sais mot, but snivelling; grieved; sorro alting in ts, mourner in tate of Lu. Can tation? I am astonis; quot;Mr. Mengsun,quot; said C;ered (tao). ill certain t quite give up, but first and last. o be transformed into ot caring into is all. c realize t it is c yet ao c in real deat regards it as moving into a neo urally. quot;Besides, alk of me. is t o o t tell ion before to smile. Resign yourself to tting ter into t; Yi-erse to see ter asked ; ; quot;; replied t;practice cy and do my duty, and distinguisween rig; quot;t do you ; said ;If Yao y of and duty, and cut off your nose and ered, take-w- comes neig; quot;Nevert; replied Yi-erse. quot;I so loiter on its confines.quot; quot;If a man ; retorted ;it is impossible for o join in tion of beauty of face and complexion or to tell a blue sacrificial robe from a yello; quot;u Cy,quot; ans;Crengt of ion. And t tor to become a disciple of yourself?quot; quot;A; replied ;t cannot be kno I line. Aer, my Master! rims doed t account it justice. ed to t account it kindness. Dating back furtest antiquity, account ing eart account is ; Yen o C;I am getting on.quot; quot;; asked tter. quot;I rid of cy and duty,quot; replied the former. quot;Very good,quot; replied C;but not quite perfect.quot; Anot C;I am getting on. quot;; quot;I rid of ceremonies and music,quot; answered Yen huei. quot;Very good,quot; said C;but not quite perfect.quot; Anot C;I am getting on. quot;; quot;I can forget myself ; replied Yen huei. quot; do you mean by t?quot; said Cenance. quot;I ; ansing rid of my body and mind, I e. t I mean by forgetting myself ; quot;If you ; said C;t yourself, trust to be alloo folloeps. tseyu and tsesang seyu said, quot;tsesang is probably ill.quot; So to see tringed instrument, as follo;O Fato God? Is to man?quot; It in and asked, quot;; quot;I rying to t me to treme,quot; replied tsesang, quot;but I could not guess it. My fato be poor. s all equally. icular so poor? I o find out success. Surely t to treme by Destiny.quot; Joined Toes Joined toes and extra fingers seem to come from nature, yet, functionally speaking ters and tumors seem to come from t in ture, to raneous doctrines of cy and duty and regard tice as parts of a mans natural sentiments is not true ao. For just as joined toes are but useless lumps of flesra fingers but useless gros of tural sentiments of men and travagances of cable and dutiful conduct but so many superfluous uses of intelligence. People into confusion tinctions of greens and yello so? Of suced). People into confusion tes, exaggerate tonic differences of tcimbres of metal, stone, silk, and bamboo of ta-lu. {39} Is t so? Of sucer). People virtue and suppress nature in order to gain a reputation, make t to folloical doctrines. Is t so? Of sucseng and S excess in arguments, like piling up bricks and making knots, analyzing and inquiring into tinctions of e, identities and differences, over mere vain, useless terms. Is t so? Of suc t guide for timate guide never loses sigure of life. ted is not like joined toes, ted is not like extra fingers, considered as excess, and regarded as ing. For ducks legs, t, cannot be lengt dismay to t be sened misery to t not be cut off, and t ure must not be lengty and duty are surely not included in ure. You see able man oes and you ra finger and you oo mucoo little; but table men of t age go about able let loose ture in ter position and y and duty are not included in ure. Yet from time of ties doion to make correct forms injure tural constitution of to bind and glue to piece togeterfere ural cer of to satisfy t ing cy and devotion ture. ture in ture are curved traig lines, round compasses, and rectangular squares; toget glue. and oget cords. In tell o do so. tell o ime immemorial t may not be tampered rines of cy and duty continue to remain like so mucao and virtue, to give rise to confusion and doubt among mankind? Nos cer doubts cure. ime y and to confusion, men and exed t t not ty and duty ried to s from time of ties on one ain external toions of t to ture resulting in tsang and Ku appeared t tsang ick under o take part in some trials of strengts , but t in eac t of Mount S tungling. t reasons, but to ture ter? All men die for somet if a man dies for cy and duty tleman; but if leman and ter. But in point of injury to ture, Robber C anot use tinction of gentleman and loo apply o cy and duty until seng or S call it good. Or to savors, until call it good. Or to sound, until call it good. Or to colors, until call it good. I call good is not by cy and duty, but taking good care of virtue. And ty and duty, but folloure of life. I call good at I call good at vision is not seeing ot seeing oneself. For a man akes possession not of of ot ot pleases otead of pleasing ure. Noure, ray. Conscious of my oo tao, I do not venture to practise ty and duty on to lead travagance on ther. Horses Hooves o carry t and snoect t grass and drink er, and fling up tails and gallop. Sucure of o trainer), {44} appeared, saying, quot;I am good at managing ; So ers around to tables. t ten died. t ty, trotting taugo run in formations, asselled bridle in front and tted ter says, quot;I am good at managing clay. If I it round, I use compasses; if rectangular, a square.quot; ter says, quot;I am good at managing it curved, I use an arc; if straig; But on ture of clay and ion of compasses and square, and arc and line? Nevertols Polo for raining ters and carpenters for take. I to govern t do so. For tain natural instincts -- to o till ter, in s may be called quot;; So in t nature, men in ts and serene in t t time, tains, no boats or bridges over ers. All ts natural district. Birds and beasts multiplied; trees and s birds and beasts could be led by to t. For in t nature, man lived togets, and tinction of tinctions betlemen and common people? Being all equally knoue could not go astray. Being all equally desires, tate of natural integrity. In tate of natural integrity, t lose ture. And ty and limping y, doubt and confusion entered mens minds. t make merry by means of music and enforce distinctions by means of ceremony, and t itself. ere t cut up, uncut, ao and virtue not destroyed, y and duty? ere mens natural instincts not lost, confused, es not confused, cruction of tural integrity of tion of articles of various kinds -- t of tisan. Destruction of tao and virtue in order to introduce cy and duty -- t grass and drink er. ogeturn round and kick up t eacural instincts carry t bridled and bitted, al plate on to cast vicious looks, to turn to bite, to nudge at to c t out of teal tures become like t of Polo. In ticular at t noapping t. tural capacities of them. to make to regulate ternal forms of intercourse, and dangled cy and duty before to keep to labor and develop a taste for knoo struggle o whe Sages. Opening Trunks, or A Protest against Civilization tions taken against trunks, searcills, consist in securing ening s and locks. t t. But a strong till on t be strong enoug o call simply amount to saving up for trong ture to state t not rong t ate of Coos and plougerritory of over ts four boundaries, emple or sed, a god y or a district governed, but in accordance he Sages? Yet one morning {46} tien Cse sleole tricks altien Cse acquired tation of a tably as ever did eitates did not venture to blame, nor t States to punisions s ruled over Chi. {47} as t a stealing tate of Cs ricks of to preserve ture to ask, teems as great otrong t trong thieves? o deatseo t t preserve t. An apprentice to Robber C;Is tao (moral principles) among t; quot;tell me if t tao,quot; Cheh replied. quot;ter of ty is located, to go in first, and t last. ting success, and kindness in t been a great robber ies.quot; It is seen t teac keep tion, and teac accomplisy, to ttle and t. t ;If turned up, teet an. {48} ers appeared. Overt ters free, and tream ceases, ters s t in peace. On t pop off neiters drop off. Nor if you double to govern ts of Robber Cheh. If pecks and bus, tolen, along eel yards are used for olen along allies and signets are used for good faitallies and signets olen. If cy and duty are used for moral principles, cy and duty olen. eal a eal a kingdom and you are made a duke. (teacy and duty remain in t not true, t ty and duty and of the Sages? So it is t ted into princes and dukes. t on stealing cy and duty togetallies, and signets can be dissuaded by no reerred by fear of sruments of punis. ts of robbers like C impossible to get rid of t of the Sages. t ;Fis be left in ter; tate must be left not be so the world. Banisers op! Fling aroy pearls, and petty tallies and break signets, and t to tegrity. Split measures and smas figities. trample doitutions of Sages, and to be fit for discussing (tao). Confuse tces and stringed instruments to tuff up t an end to decorations, confuse t. Destroy arcs and lines, fling aisan, and eacural skill. ;Great skill appears like clumsiness.quot; {5l} Cut doivities of tseng and Sse, discard cy and duty, and tue of t Mystic Unity. {53} If eac, tanglements. If eacelligence, tue, tion from true patseng, Sernal cer and involved t confusion so t tatutes are of no avail. Nature? In tating, Posunlu, Cied knots for reckoning. tified tisfied ed in toms. Neigtlements overlooked one anot till tside try. {55} In t peace. But norain tand on tiptoes by saying, quot;In suc; Immediately t togeting ts at ers business abroad, going on foot territories of to of t tao, th confusion. s and tailed arro and nets and traps increases, ts and snares increases, ts of t and flippancy and tries of t;; and ities and differences increase in number and variety, th logic. t is t ten c ttom of it. For all men strive to grasp knoo grasp rive to discredit excel in, o discredit is . t one tiny moves on eart t flies in t its original nature. Sucime of ties do aside; ted. tranquil inaction o love of disputation; and disputation alone is enougo bring che world. On Tolerance tting mankind alone and tolerance; tting alone Springs from t mens natural dispositions be perverted and tolerance springs from t ter be corrupted. But if tural dispositions be not perverted, nor ter corrupted, for government? Of old, ruggled to be less. ly tented. Restlessness and discontent are subversive of virtue; and virtue tability. ly, ates toive pole). anger, ates toive pole). If tive and negative is disturbed, t, and t and cold is destroyed, man causes men to rejoice and sorroely, to live disorderly lives, to be vexed in ts, and to lose t. and discontent, and en ts of tire is still insufficient (to reform tly, ire furnis inducements or deterrents to action. From ties doer-skelter of promotions and puniss. c for living tenor of their lives? Besides, love (over-refinement) of vision leads to debauco debaucy leads to confusion in virtue; love of duty leads to perversion of principles; love of ceremonies (li) leads to a common faseco common le; love of o a fass; and love of knoo a fasicism If to live out tenor of t may or may not be; it matters not. But if t alloo live out tenor of t cause discontent and contention and strife, and to chaos. Yet ted is tal c merely a passing mistake t can be simply removed? Yet ts before to practise t to celebrate t can I do about it? tleman is unavoidably compelled to take c of tter tion (letting alone). By means of inaction only can o live out tenor of trusted of trusted leman can refrain from disturbing ternal economy of man, and from glorifying t and still like a corpse or spring into action like a dragon, be silent as talk s of calling fortural mec to maturity and t need to set about governing the world? tsui Can {57} , saying, quot;If t to be governed, s to be kept good?quot; quot;Be careful,quot; replied Lao tan, quot;not to interfere ural goodness of t of man. Mans may be forced doirred up. In eacal. By gentleness, t may be softened. But try to cut and polis, and it s of t is profoundly still; in motion, it flies up to t cannot be .quot; Of old, t interfered ural goodness of t of man, by means of cy and duty. In consequence, Yao and So feed tortured ternal economy in order to conform to cy and duty. ted to live in accordance atutes. Even t succeed. to) confine ou on Mount tsung, exile to ter of orks to Yutu, o times of tate of foment. Among tseng and Ss and tseanists arose; and tion betuous and t and t virtue lost its unity, mens lives rated. beyond t to invent axes and sao kill by laatutes, to disfigure by cent, ts upon terfere ural goodness of t of man. In consequence, virtuous men sougain caves, ates sat trembling in tral pilloseanists bustled about and rolled up t of gyves and fetters! Alas, t s it is to blush! Until I can say t t a fastener of cangues, and t cy of and duty to ones neig bolts for gyves, tseng and S ters) C is said, quot;Abandon peace.quot; t on teen years, and ained all over t Kuangcse Kungtung, to see ;I am told t you are in possession of perfect tao. May I ask tao? I desire to obtain to secure good s and feed my people. I so control to fulfil t; quot; you are asking about,quot; replied Kuangcse, quot;is merely t you rol are tegrated factors trees urning yelloness of talker. to speak of perfect tao?quot; t ary , and sat upon ra again to see Kuangcse. tter oo;I am told t you are in possession of perfect tao. May I ask o order ones life so t one may ; Kuangcse jumped up art. quot;A good question indeed!quot; cried ;Come, and I o you of perfect tao. t tao is profoundly mysterious; its extent is lost in obscurity. quot;See not in quietude and your body will go rigs own accord. quot;Be quiet, be pure; toil not your body, perturb not your vital essence, and you will live for ever. quot;For if t ay in your body, and thereby live for ever. quot;C w for much knowledge is a curse. quot;take you to t abode of Great Ligo reaceau of Absolute Yang. I o teau of te Yin. quot;te functions. t. Guard carefully your body, and material themselves. quot;I guard t in ernals. to live for t; to;Kuangcse is surely God. quot;Come,quot; said Kuangcse, quot;I ell you. t ternal; yet all men t mortal. t te; yet all men t finite. tao are princes in ter. t possess my tao be of day in ter. quot;No and to t return. But I als of Eternity to y. My lig of sun and moon. My life is t I endure for ever.quot; Great Nebulous. tter and stood still, saying, quot; are you doing ; quot;Strolling!quot; replied Great Nebulous, still slapping . quot;I to ask about somet; said General Clouds. quot;Oug; uttered Great Nebulous. quot;ts of of ; said General Clouds; quot;ts of t ogeto blend t am I to do?quot; quot;I do not kno kno; cried Great Nebulous, sill slapping . So General Clouds did not press ion. ter, Nebulous. t;ten me? ten me?quot; oo be alloo interrogate Great Nebulous; but tter said, quot;I kno. I rus kno, ced events. s; quot;I too regard myself as rus,quot; ans;but ts. I cannot escape t I do t; quot;t t; said Great Nebulous, quot;t tions of life are violated, t t accomplis ts of ttered, t t nig bligrikes trees and destruction spreads among t of t; quot;true,quot; replied General Clouds, quot;but o do?quot; quot;A; cried Great Nebulous, quot;keep quiet and go ; quot;It is not often,quot; urged General Clouds, quot;t I meet ; quot;A; said Great Nebulous, quot;nouris. Rest in inaction, and tself. Forget your body and spit fortelligence. Ignore all differences and become one e. Release your mind, and free your spirit. Be vacuous, be devoid of soul. turn to t. Returning to t t, t o kno is to cut it up. Ask not about its name, inquire not into its nature, and all t; quot;Your ; said General Clouds, quot;aug I , I ; toook leave. t to ot from t make friends o be above t o be above t on t eacer to govern kingdoms clutc tages of (tems of) t seeing troubles involved. In fact, trusting tunes of a country to luck, but ry ruction? t do not amount to one in ten troying it are ten to nothe ignorance of rulers. For to erritory is to . must not regard terial terial t regarding material terial t material t real t confined to mere government of t s of space or travel over tinents uno be t among men. trine of t man is (fluid) as so form, as eco sound. Ask and it responds, fulfilling its abilities as te of y. Noiseless in repose, objectless in motion, of to e. Formless in s, ernal of ence, o tandards. to tandards, s y. But if s y, possessions as possessions are th. t be let alone, is matter. t ill must be follo ill o be attended to, is affairs. t still o be set fort ao, but still claims our attention, is duty. t be broadened, is cy. trivial, but requiring to be strengt is ceremony. Contained requiring to be uplifted, t is virtue. One, but not to be modification, t is tao. Spiritual, yet not to be devoid of action, t is God. to God, but does not offer to aid. s ue, but does not involve ao, but makes no plans. ifies y, but does not rely on it. ies to set store by to ceremony, avoiding it. akes affairs declining tes out la confusion. make liges o matter and does not ignore it. t tending to, yet to be attended to. understand God be pure in cer. clear appreao knoao? tao of God, and tao of man. ion comes from tao of God: entanglement tion comes from tao of man. tao of God is fundamental: tao of man is accidental. tance . Let us all take o! Autumn Floods In time of autumn floods, a reams poured into t ss turbid course, so t it o tell a cos. t of t all ty of to ream , until to its o co Nort;A vulgar proverb says t many truto racting from ting t believe it. But no I ibility -- alas for me ! reacock to t enlig!quot; to t of t;You cannot speak of ocean to a o a summer insect, speak of tao to a pedagogue, you ocean, you knoo you of great principles. quot;ter beneater treams pour into it cease, yet it does not overflo is being continually drained off at tail-Gate {65} yet it is never empty. Spring and autumn bring no cs are equally unkno is immeasurably superior to mere rivers and streams. Yet I ured to boast on t. For I count myself, among t take s as a pebble or a small tree on a vast mountain. Only too conscious of my o of my greatness? quot;Are not to t like ant- to tare-seed in a granary? Of all ted t one. And of all t tinents, live on t of t in cart and boat, an individual man is but one. Is not ion, but as tip of a hair upon a horses body? quot;tentions of ted, trators, are but to get a reputation for learning. timation of self on t -- not very mucimation in reference to er?quot; quot;Very ; replied t of t;am I to regard t and tip of a ; quot;Not at all,quot; said t of t;Dimensions are limitless; time is endless. Conditions are not constant; terms are not final. to space, and does not regard too little, nor t as too muc t to dimensions. o t, and does not grieve over ime is end. igates fullness and decay, and t rejoice if if conditions are not constant. ence does not rejoice over life, nor repine at deat terms are not final. quot; man kno to be compared knoence is not to be compared ence. to strive to ex te by means of tesimal necessarily lands o say t tip of a ra of smallness, or t tra of greatness?quot; quot;Dialecticians of t; replied t of t;all say t tesimal te is beyond all measurement. Is t true?quot; quot;If t from tandpoint of t; said t of t; reacs limit; and if tandpoint of t, it eludes our sigesimal is a subdivision of tension of t. In to different categories. ture of circumstances. Noness presuppose form. t be divided by numbers, and t be measured. tness of anytopic of discussion, and tally imagined. But t ally cannot be said to ness or smallness. quot;truly great man does not injure ot credit y and mercy. gain, but does not despise ts for does not lay great value on y. is not proud of s differently from t does not place or eccentric; nor because s y does flatter a fes of to s puniss and s rig be distinguis great and small cannot be defined. quot;I ao ation; truly virtuous ruly great man ignores self. t of self-discipline.quot; quot;But ; asked t of t;arise tinctions of and small in terial and immaterial aspects of t; quot;From t of vieao,quot; replied t of t;tinctions of of vieo distinctions, if a t or small by its oandard of great or small, tion , not small. to kno t as a tare-seed, and tip of a ain, -- tivity {67} quot;In regard to function, if somets or does not exist, by its oandard of existence or non- existence, t exist, not perisence. If east and are convertible and yet necessary terms in relation to eacive) functions may be determined. quot;In regard to mans desires or interests, if anyt is eito our individual (subjective) standards, t good, not bad. If Yao and Cion of) terests becomes apparent. quot;Of old Yao and Sed (in favor of ained, secter failed. tang and u got ting, it. From t may be seen t ting or figing like Yao or like Co time, and may not be regarded as a constant principle. quot;A battering-ram can knock do it cannot repair a breac tly applied. Cravel 1,000 li in one day, but for catcs t equal to a . Different animals possess different aptitudes. An oc nigip of a if it comes out in time it can open s eyes and yet fail to see a mountain. Different creatures are differently constituted. quot;t t its correlate, its correlate, misrule, do not appre principles of ture of all creation. One migalk of tence of t of Eartive principle tive, stop; suc be either fools or knaves. quot;Rulers abdicated under different conditions, and ties succeeded eac conditions. t time and against tide are called usurpers. t t time and fitted in . inctions of and small? quot;In t; replied t of t;o do about declining and accepting, folloion)?quot; quot;From t of vieao,quot; said t of the Ocean. quot; loion (uniting opposites). to folloe course departure from tao. is muc is little? Be t. to folloo diverge from tao. Be exalted, as tate ion is impartial. Be at ease, as ty of tion is impartial. Be expansive, like ts of t a limit. Embrace all creation, and none sered or o be bias. And all t? tao is beginning, end. terial t is taken for t. Emptiness and fullness alternate, and tions are not fixed. Past years cannot be recalled; time cannot be arrested. tion, goes in a cycle, eacrut every turn, at every s s do? Let t; quot;If t; said t of t;ao?quot; quot;tand tao,quot; ans of t;must necessarily appreernal principles and ternal principles must understand tion. tand tion do not suffer material to injure t;t virtue cannot be burnt by fire, nor droer, nor by ter or t of summer, nor torn by bird or beast. Not t of t t es bety and danger, is ances alike, and cautious in ion, so t none can harm him. quot;t ural) abides ificial) . Virtue abides in tural. Knoion of tural and of tificial s basis in tural its destination in virtue. ting, to tial and to timate.quot; quot; do you mean,quot; enquired t of t;by tural and tificial?quot; quot;; ans of t;. t is tural. Put a er on a ring t is tificial. quot;t let tificial obliterate tural; do not let erate destiny; do not let virtue be sacrificed to fame. Diligently observe ts fail, and t to true.quot; tipede; tipede envies to tipede, quot;I on one leg but not very successfully. ; quot;I dont manage t; replied tipede. quot; is ejected, t. At random tless numbers. So, too, does my natural mec my kno; tipede said to t;it move as fast as you ?quot; quot;Ones natural mec; replied t;is not a to be c need ; to t;I by moving my spine, as if I o be form, and yet you come blustering doo bluster ao t?quot; quot;tis true,quot; replied t;t I bluster as you say. But anyone o me, excels me. On tear aroy large buildings. to me. Out of many minor defeats I ory {70}. And to ory is given only to t; ed Kuang, t on singing to ar stop. quot;, Master,quot; enquired tselu, quot;t you are so c; quot;Come ; replied Confucius, quot;and I ell you. For a long time I been o admit failure, but in vain. Fate is against me. For a long time I in vain. t come. In t t due to t t due to tupidity. tances way. quot;to travel by er fear of sea-serpents and dragons, -- to travel by land fear of tigers, -- ters. blades cross, to look on deato kno failure is fate and t success is opportunity, and to remain fearless in times of great danger, -- top bustling, Yu! My destiny is controlled (by someone). Sly afterain of troops came in and apologized, saying, quot;e t you ; ired. Kungsun Lung {71} said to Mou of ei, quot;udied teacood ty and duty. I learned to level togeties and differences, to confound arguments on quot;; and quot;;, to affirm ify e. I vanquiss of all people. I t t I ood everyt no I se, I am lost in astonis. I kno I am not equal to o impart to me t?quot; Prince Mou leaned over table and sigo ;o turtle of tern Sea, a great time I am o tire to rest in t on my armpits, resting my ja above ter. Plunging into t up to t-arc one of tadpoles I see around me are my matco occupy suco be as come and pay me a visit? quot;Nourtle of tern Sea its left leg dos riguck fast, and it so be excused. It told t t measure its breadts dept Yu:, t of ten; but t add to its bulk. In tang, t out of eig t make its s to be affected by time, and not to be affected by increase or decrease of er, -- suc ern Sea. At tonis very small, like one lost. quot;For one appreciate ties of true and false to attempt to understand Cse, is like a mosquito trying to carry a mountain, or an insect trying to slest teac is satisfied emporary success, -- is not he well? quot;Cse is noo reacly ts are gone, engulfed in t or - starting from tic Unknoo t Unity. And yet you to find ruts! t tube, or pointing at t tty? quot; to study t at an? {72} Before an gait, ten go a o e, and he slunk away. Cse o burden you ration of tate.quot; Cse on fis turning ;I in Cortoise ortoise carefully enclosed in a c in ral temple. Noortoise rats remains venerated, or rats tail in t; quot;It ; replied ts tail in t; quot;Begone!quot; cried Cse. quot;I too ail in the mud. se er in tate, and Cse o be minister in your place.quot; tse s to find him. tse to see ;In t is a kind of p? starts from to fly to t alig on tung tree. It eats not t of t t spring er. An oten carcass of a rat, looked up as t screec me over your kingdom of Liang?quot; Cse and se rolled on to t;See ing about! t is t; quot;You not being a fis; said se, quot;; quot;And you not being I,quot; retorted Cse, quot; I do not kno; quot;If I, not being you, cannot kno; urged se, quot;it follo you, not being a fis kno; quot;Let us go back to your original question,quot; said Cse. quot;You asked me ion s you kne I kne (from my o; Translators Notes {1} ed to have lived 800 years. {2} 1783 B.C. {3} P er compilation. See tion quot;Parables of Ancient P; {4} the wind. {5} 2357 B.C. {6} Sage emperors/ {7} A sop and friend of Cse es h him. {8} Agitations of to tations of t (music of Earth). {9} Lit. quot;true lord.quot; {10} Ss and mental distinctions; quot;rig; and quot;; quot;truequot; and quot;false,quot; quot;isquot; and quot;is not,quot; quot;affirmativequot; and quot;negative,quot; also quot;to justifyquot; and quot;condemn,quot; quot;to affirmquot; and quot;deny.quot; {11} tse s in Cses days. See tions from Motse. {12} tences is made clear by a line belo;But if t categories in one. tegory cease to exist.quot; {13} C. quot;;deficient.quot; quot;; refers to unspoiled unity of tao. In tences, c;success quot; It is explained by commentators t t;s only in silence, and t as soon as one note is struck, otes are necessarily rue of arguments: rutain aspects of it. {14} See Laotse, Ch. 42. {15} See Laotse, Ch. 5. {16} See Laotse, Ch. 58. {17} Lit. in t;Palace of ; {18} Personal name of Cse. quot;tsequot; being t of quot;Master.quot; {19} An important idea t recurs frequently in Cse, all tant flo aspects of the One. {20} Best disciple of Confucius. {21} Lit. quot;regarded as sons (ie. fat; {22} t part of ts. {23} ter deals entirely iesa literary device for emprast of ter man. {24} A er referred to in ts. {25} Lit. quot;tside of frame and bones.quot; {26} se often discusses ture of attributes, like t;; and quot;; of objects. {27} All of torical and semi-orical persons arving tending insanity, in protest against a to avoid being called into office. {28} General attitude of fluidity towards life. {29} Myto ations of Yin and Yang. {30} it a beasts body. {31} A river spirit. {32} A mountain god. {33} A semi-mythical ruler, who ruled in 2698-2597 B.C. {34} A semi-mytly before Emperor Yao. {35} A er god h a human face and a birds body. {36} A monarcy, 1324-l266 B.C.100 {37} A famous sword. {38} Personal name of Confucius. {39} a-lu: andard pitchpipes. {40} tseng tsan and Shih Yu:, disciples of Confucius. {41} I Yang cse (Mo ti). {42} Beginning yle and vocabulary in t. {43} Because o serve ty. {44} Sun Yang, 658-619 B.C. {45} A mythical ruler. {46} 481 B.C. {47} tse lived to see only tion of tiens, At least t;t; must er scribe. t sufficient to vitiate ter, as some quot;textual criticsquot; claim. {48} Reference to a story. tates Lu and Ced o trickery of a servant, ting bad s city an was beseiged. {49} See Laotse, Ch. 36. {50} See Laotse, Ch. 19. {51} See Laotse, Ch. 45. {52} See Note 40. {53} See Laotse, Ch. 1. {54} All legendary ancient rulers. {55} Cf. Laotse, Ch. 80. {56} See Laotse, Ch. 13. {57} Laotse, tan being one of tse (Li tan, or Li Er;Laoquot; means quot;old,quot; ; is the family name. {58} ties, hsia, Shang and Chou (2205-222 B.C.) {59} Signal for attack. {60} Lit. quot;; {61} Yin, yang, and darkness. {62} Great Nebulous is ;; See Note 60. {63} See Note 58. {64} ter furter quot;On Levelling All t; and contains tant p of relativity. {65} ei-Lu:, a myttom or end of the ocean. {66} Mythree Kings. {67} Lit. quot;levelling of ranks or distinctions.quot; {68} From o t of the passages are rhymed. {69} Kuei, a mythical, one-legged animal. {70} Now a slogan used in C Japan. {71} A Neo-Motseanist (of t scer Cse. tion must ters disciples, as is easy to see from tories about Cse which follow. {72} Capital of Chao.