[Joined Toes
Joined toes and extra fingers seem to come from nature, yet, functionally speaking they are superfluous. Goiters and tumors seem to come from the body, yet in their nature, they are superfluous. And (similarly), to have many extraneous doctrines of charity and duty and regard them in practice as parts of a man’s natural sentiments is not the true way of Tao. For just as joined toes are but useless lumps of flesh, and extra fingers but useless growths, so are the many artificial developments of the natural sentiments of men and the extravagances of charitable and dutiful conduct but so many superfluous uses of intelligence.
People with superfluous keenness of vision put into confusion the five colors, lose themselves in the forms and designs, and in the distinctions of greens and yellows for sacrificial robcs. Is this not so? Of such was Li Chu (the clear-sighted). People with superfluous keenness of hearing put into confusion the five notes, exaggerate the tonic differences of the six pitch-pipes, and the various timbres of metal, stone, silk, and bamboo of the Huang-chung, and the Ta-lu. (39) Is this not so? Of such was Shih K’uang (the music master). People who abnormally develop charity exalt virtue and suppress nature in order to gain a reputation, make the world noisy with their discussions and cause it to follow impractical doctrines. Is this not so? Of such were Tseng and Shih. (40) People who commit excess in arguments, like piling up bricks and making knots, analyzing and inquiring into the distinctions of hard and white, identities and differences, wear themselves out over mere vain, useless terms. Is this not so? Of such were Yang and Mo (41). All these are superfluous and devious growths of knowledge and are not the correct guide for the world.
He who would be the ultimate guide never loses sight of the inner nature of life. Therefore with him, the united is not like joined toes, the separated is not like extra fingers, what is long is not considered as excess, and what is short is not regarded as wanting. For duck’s legs, though short, cannot be lengthened without dismay to the duck, and a crane’s legs, though long, cannot be shortened without misery to the crane. That which is long in nature must not be cut off, and that which is short in nature must not be lengthened. Thus will all sorrow be avoided. I suppose charity and duty are surely not included in human nature. You see how many worries and dismays the charitable man has!
Besides, divide your joined toes and you will howl: bite off your extra finger and you will scream. In the one case, there is too much, and in the other too little; but the worries and dismays are the same. Now the charitable men of the present age go about with a look of concern sorrowing over the ills of the age, while the non-charitable let loose the desire of their nature in their greed after position and wealth. Therefore I Suppose charity and duty are not included in human nature. Yet from the time of the Three Dynasties downwards what a commotion has been raised about them!
Moreover, those who rely upon the arc, the line, compasses, and the square to make correct forms injure the natural constitution of things Those who use cords to bind and glue to piece together interfere with the natural character of things. Those who seek to satisfy the mind of man by hampering it with ceremonies and music and affecting charity and devotion have lost their original nature. There is an original nature in things. Things in their original nature are curved without the help of arcs, straight without lines, round without compasses, and rectangular without squares; they are joined together without glue. and hold together without cords.
In this manner all things live and grow from an inner urge and none can tell how they come to do so. They all have a place in the scheme of things and none can tell how they come to have their proper place. From time immemorial this has always been so, and it may not be tampered with. Why then should the doctrines of charity and duty continue to remain like so much glue or cords, in the domain of Tao and virtue, to give rise to confusion and doubt among mankind?
Now the lesser doubts change man’s purpose, and the greater doubts change man’s nature. How do we know this? Ever since the time when Shun made a bid for charity and duty and threw the world into confusion, men have run about and exhausted themselves in the pursuit thereof. Is it not then charity and duty which have changed the nature of man?
Therefore I have tried to show (42) that from the time of the Three Dynasties onwards, there is not one who has not changed his nature through certain external things. If a common man, he will die for gain. If a scholar, he will die for fame. If a ruler of a township, he will die for his ancestral honors. If a Sage, he will die for the world.
The pursuits and ambitions of these men differ, but the injury to their nature resulting in the sacrifice of their lives is the same. Tsang and Ku were shepherds, and both lost their sheep. On inquiry it appeared that Tsang had been engaged in reading with a shepherd’s stick under his arm, while Ku had gone to take part in some trials of strength.
Their pursuits were different, but the result in each case was the loss of the sheep. Po Yi died for fame at the foot of Mount Shouyang. (43) Robber Cheh died for gain on the Mount Tungling. They died for different reasons, but the injury to their lives and nature was in each case the same. Why then must we applaud the former and blame the latter? All men die for something, and yet if a man dies for charity and duty the world calls him a gentleman; but if he dies for gain, the world calls him a low fellow. The dying being the same, one is nevertheless called a gentleman and the other called a low character. But in point of injury to their lives and nature, Robber Cheh was just another Po Yi. Of what use then is the distinction of ‘gentleman’ and ‘low fellow’ between them?
Besides, were a man to apply himself to charity and duty until he were the equal of Tseng or Shih, I would not call it good. Or to savors, until he were the equal of Shu Erh (famous cook), I would not call it good. Or to sound, until he were the equal of Shih K’uang, I would not call it good. Or to colors, until he were the equal of Li Chu, I would not call it good. What I call good is not what is meant by charity and duty, but taking good care of virtue. And what I call good is not the so-called charity and duty, but following the nature of life. What I call good at hearing is not hearing others but hearing oneself.
What I call good at vision is not seeing others but seeing oneself. For a man who sees not himself but others, or takes possession not of himself but of others, possessing only what others possess and possessing not his own self, does what pleases others instead of pleasing his own nature. Now one who pleases others, instead of pleasing one’s own nature, whether he be Robber Cheh or Po Yi, is just another one gone astray. Conscious of my own deficiencies in regard to Tao, I do not venture to practise the principles of charity and duty on the one hand, nor to lead the life of extravagance on the other.
9. Horses’ Hooves
Horses have hooves to carry them over frost and snow, and hair to protect them from wind and cold. They eat grass and drink water, and fling up their tails and gallop. Such is the real nature of horses. Ceremonial halls and big dwellings are of no use to them.
One day Polo (famous horse-trainer), (44) appeared, saying, “I am good at managing horses.” So he burned their hair and clipped them, and pared their hooves and branded them. He put halters around their necks and shackles around their legs and numbered them according to their stables. The result was that two or three in every ten died. Then he kept them hungry and thirsty, trotting them and galloping them, and taught them to run in formations, with the misery of the tasselled bridle in front and the fear of the knotted whip behind, until more than half of them died.
The potter says, “I am good at managing clay. If I want it round, I use compasses; if rectangular, a square.” The carpenter says, “I am good at managing wood. If I want it curved, I use an arc; if straight, a line.” But on what grounds can we think that the nature of clay and wood desires this application of compasses and square, and arc and line? Nevertheless, every age extols Polo for his skill in training horses, and potters and carpenters for their skill with clay and wood.
Those who manage (govern) the affairs of the empire make the same mistake. I think one who knows how to govern the empire should not do so. For the people have certain natural instincts — to weave and clothe themselves, to till the fields and feed themselves. This is their common character, in which all share. Such instincts may be called “Heaven born.” So in the days of perfect nature, men were quiet in their movements and serene in their looks. At that time, there were no paths over mountains, no boats or bridges over waters. All things were produced each in its natural district. Birds and beasts multiplied; trees and shrubs thrived. Thus it was that birds and beasts could be led by the hand, and one could climb up and peep into the magpie’s nest. For in the days of perfect nature, man lived together with birds and beasts, and there was no distinction of their kind. Who could know of the distinctions between gentlemen and common people? Being all equally without knowledge, their virtue could not go astray. Being all equally without desires, they were in a state of natural integrity. In this state of natural integrity, the people did not lose their (original) nature.
And then when Sages appeared, crawling for charity and limping with duty, doubt and confusion entered men’s minds. They said they must make merry by means of music and enforce distinctions by means of ceremony, and the empire became divided against itself. Were the uncarved wood not cut up, who could make sacrificial vessels? Were white jade left uncut, who could make the regalia of courts? Were Tao and virtue not destroyed, what use would there be for charity and duty? Were men’s natural instincts not lost, what need would there be for music and ceremonies? Were the five colors not confused, who would need decorations? Were the five notes not confused, who would adopt the six pitch-pipes?
Destruction of the natural integrity of things for the production of articles of various kinds — this is the fault of the artisan. Destruction of Tao and virtue in order to introduce charity and duty — this is the error of the Sages. Horses live on dry land, eat grass and drink water. When pleased, they rub their necks together. When angry, they turn round and kick up their heels at each other. Thus far only do their natural instincts carry them. But bridled and bitted, with a moon-shaped metal plate on their foreheads, they learn to cast vicious looks, to turn their heads to bite, to nudge at the yoke, to cheat the bit out of their mouths or steal the bridle off their heads. Thus their minds and gestures become like those of thieves. This is the fault of Polo.
In the days of Ho Hsu: (45) the people did nothing in particular at their homes and went nowhere in particular in their walks. Having food, they rejoiced; tapping their bellies, they wandered about. Thus far the natural capacities of the people carried them.
The Sages came then to make them bow and bend with ceremonies and music, in order to regulate the external forms of intercourse, and dangled charity and duty before them, in order to keep their minds in submission. Then the people began to labor and develop a taste for knowledge, and to struggle with one another in their desire for gain, to which there is no end. This is the error of the Sages.
10. Opening Trunks, or a Protest against Civilization
The precautions taken against thieves who open trunks, search bags, or ransack tills, consist in securing with cords and fastening with bolts and locks. This is what the world calls wit. But a strong thief comes and carries off the till on his shoulders, with box and bag, and runs away with them. His only fear is that the cords and locks should not be strong enough! Therefore, does not what the world used to call wit simply amount to saving up for the strong thief? And I venture to state that nothing of that which the world calls wit is otherwise than saving up for strong thieves; and nothing of that which the world calls sage wisdom is other than hoarding up for strong thieves. How can this be shown? In the State of Ch’i, the neighboring towns overlooked one another and one could hear the barking of dogs and crowing of cocks in the neighboring town. Fishermen cast their nets and ploughmen ploughed the land in a territory of over two thousand li. Within its four boundaries, was there a temple or shrine dedicated, a god worshipped, or a hamlet, county or a district governed, but in accordance with the rules laid down by the Sages?
Yet one morning (46) T’ien Ch’engtse slew the ruler of Ch’i, and stole his kingdom. And not his kingdom only, but the wisdom-tricks which he had got from the Sages as well, so that although T’ien Ch’engtse acquired the reputation of a thief, he lived as securely and comfortably as ever did either Yao or Shun. The small States did not venture to blame, nor the great States to punish him, and for twelve generations his descendants ruled over Ch’i. (47)
Was this not a stealing the State of Ch’i and its wisdom-tricks of the Sages in order to preserve their thieves’ lives? I venture to ask, was there ever anything of what the world esteems as great wit otherwise than saving up for strong thieves, and was there ever anything of what the world calls sage wisdom other than hoarding up for strong thieves?
How can this be shown? Of old, Lungfeng was beheaded, Pikan was disemboweled, Changhung was sliced to death, Tsehsu: was thrown to the waves. All these four were learned ones, but they could not preserve themselves from death by punishment.
An apprentice to Robber Cheh asked him saying, “Is there then Tao (moral principles) among thieves?”
“Tell me if there is anything in which there is not Tao,” Cheh replied.
“There is the sage character of thieves by which booty is located, the courage to go in first, and the chivalry of coming out last. There is the wisdom of calculating success, and kindness in the equal division of the spoil. There has never yet been a great robber who was not possessed of these five qualities.” It is seen therefore that without the teachings of the Sages, good men could not keep their position, and without the teachings of the Sages, Robber Cheh could not accomplish his ends. Since good men are scarce and bad men are the majority, the good the Sages do to the world is little and the evil great. Therefore it has been said “If the lips are turned up, the teeth will be cold. It was the thinness of the wines of Lu which caused the siege of Hantan. (48)
When the Sages arose, gangsters appeared. Overthrow the Sages and set the gangsters free, and then will the empire be in order. When the stream ceases, the gully dries up, and when the hill is leveled the chasm is filled. When the Sages are dead, gangsters will not show up, but the empire will rest in peace. On the other hand, if the Sages do not pop off neither will the gangsters drop off. Nor if you double the number of Sages wherewith to govern the empire will you do more than double the profits of Robber Cheh.
If pecks and bushels are used for measurement, the pecks and bushels themselves will also be stolen, along with the rice. If scales and steel yards are used for weighing, the scales and steel yards themselves will also be stolen along with the goods. If tallies and signets are used for good faith, the tallies and signets will also be stolen. If charity and duty are used for moral principles, charity and duty will also be stolen. How is this so? Steal a hook and you hang as a crook; steal a kingdom and you are made a duke. (The teachings of) charity and duty remain in the duke’s domain. Is it not true, then, that they are thieves of charity and duty and of the wisdom of the Sages?
So it is that those who follow the way of brigandage are promoted into princes and dukes. Those who are bent on stealing charity and duty together with the measures, scales, tallies, and signets can be dissuaded by no rewards of official regalia and uniform, nor deterred by fear of sharp instruments of punishment. This doubling the profits of robbers like Cheh, making it impossible to get rid of them, is the fault of the Sages.
Therefore it has been said, “Fishes must be left in the water; the sharp weapons of a state must be left where none can see them.” (49) These Sages are the sharp weapons of the world; they must not be shown to the world.
Banish wisdom, discard knowledge, (50) and gangsters will stop! Fling away jade and destroy pearls, and petty thieves will cease. Burn tallies and break signets, and the people will revert to their uncouth integrity. Split measures and smash scales, and the people will not fight over quantities. Trample down all the institutions of Sages, and the people will begin to be fit for discussing (Tao). Confuse the six pitch-pipes, confine lutes and stringed instruments to the flames, stuff up the ears of Blind Shih K’uang, and each man will keep his own sense of hearing. Put an end to decorations, confuse the five colors, glue up the eyes of Li Chu, and each man will keep his own sense of sight. Destroy arcs and lines, fling away squares and compasses, snap off the fingers of Ch’ui the Artisan, and each man will use his own natural skill. Wherefore the saying, “Great skill appears like clumsiness.” (5l) Cut down the activities of Tseng and Shih (52) pinch the mouths of Yang Chu and Motse, discard charity and duty, and the virtue of the people will arrive at Mystic Unity. (53)
If each man keeps his own sense of sight, the world will escape being burned up. If each man keeps his own sense of hearing, the world will escape entanglements. If each man keeps his intelligence, the world will escape confusion. If each man keeps his own virtue, the world will avoid deviation from the true path. Tseng, Shih, Yang, Mo, Shih K’uang, Ch’ui, and Li Chu were all persons who developed their external character and involved the world in the present confusion so that the laws and statutes are of no avail. Have you never heard of the Age of Perfect Nature?
In the days of Yungch’eng, Tat’ing, Pohuang, Chungyang, Lilu, Lihsu:, Hsienyu:an, Hohsu:, Tsunlu, Chuyung, Fuhsi, and Shennung, (54) the people tied knots for reckoning. They enjoyed their food, beautified their clothing, were satisfied with their homes, and delighted in their customs. Neighboring settlements overlooked one another, so that they could hear the barking of dogs and crowing of cocks of their neighbors, and the people till the end of their days had never been outside their own country. (55) In those days there was indeed perfect peace.
But nowadays any one can make the people strain their necks and stand on tiptoes by saying, “In such and such a place there is a Sage.” Immediately they put together a few provisions and hurry off, neglecting their parents at home and their masters’ business abroad, going on foot through the territories of the Princes, and riding to hundreds of miles away. Such is the evil effect of the rulers’ desire for knowledge When the rulers desire knowledge and neglect Tao, the empire is overwhelmed with confusion.
How can this be shown? When the knowledge of bows and cross-bows and hand-nets and tailed arrows increases, then they carry confusion among the birds of the air. When the knowledge of hooks and bait and nets and traps increases, then they carry confusion among the fishes of the deep. When the knowledge of fences and nets and snares increases, then they carry confusion among the beasts of the field. When cunning and deceit and flippancy and the sophistries of the “hard” and white’ and identities and differences increase in number and variety, then they overwhelm the world with logic.
Therefore it is that there is often chaos in the world, and the love of knowledge is ever at the bottom of it. For all men strive to grasp what they do not know, while none strive to grasp what they already know; and all strive to discredit what they do not excel in, while none strive to discredit what they do excel in. That is why there is chaos. Thus, above, the splendor of the heavenly bodies is dimmed; below, the power of land and water is burned up, while in between the influence of the four seasons is upset. There is not one tiny worm that moves on earth or insect that flies in the air but has lost its original nature. Such indeed is the world chaos caused by the desire for knowledge! Ever since the time of the Three Dynasties downwards, it has been like this. The simple and the guileless have been set aside; the specious and the cunning have been exalted. Tranquil inaction has given place to love of disputation; and disputation alone is enough to bring chaos upon the world.
11. On Tolerance
There has been such a thing as letting mankind alone and tolerance; there has never been such a thing as governing mankind. Letting alone Springs from the fear lest men’s natural dispositions be perverted and tolerance springs from the fear lest their character be corrupted. But if their natural dispositions be not perverted, nor their character corrupted, what need is there left for government?
Of old, when Yao governed the empire, he made the people live happily; consequently the people struggled to be happy and became restless. When Chieh governed the empire he made the people live miserably; consequently the people regarded life as a burden and were discontented. Restlessness and discontent are subversive of virtue; and without virtue there has never been such a thing as stability.
When man rejoices greatly, he gravitates towards yang (the positive pole). When he is in great anger, he gravitates towards yin (the negative pole). If the equilibrium of positive and negative is disturbed, the four seasons are upset, and the balance of heat and cold is destroyed, man himself suffers physically thereby. It causes men to rejoice and sorrow inordinately, to live disorderly lives, to be vexed in their thoughts, and to lose their balance and form of conduct. When that happens, then the whole world seethes with revolt and discontent, and we have such men as Robber Cheh, Tseng, and Shih. Offer the entire world as rewards for the good or threaten the wicked with the dire punishments of the entire world, and it is still insufficient (to reform them). Consequently, with the entire world, one cannot furnish sufficient inducements or deterrents to action. From the Three Dynasties downwards, the world has lived in a helter-skelter of promotions and punishments. What chance have the people left for living the even tenor of their lives?
Besides, love (over-refinement) of vision leads to debauchery in color; love of hearing leads to debauchery in sound; love of charity leads to confusion in virtue; love of duty leads to perversion of principles; love of ceremonies (li) leads to a common fashion for technical skill; love of music leads to common lewdness of thought; love of wisdom leads to a fashion for the arts; and love of knowledge leads to a fashion for criticism If the people are allowed to live out the even tenor of their lives, the above eight may or may not be; it matters not. But if the people are not allowed to live out the even tenor of their lives, then these eight cause discontent and contention and strife, and throw the world into chaos.
Yet the world worships and cherishes them. Indeed deep-seated is the mental chaos of the world. Is it merely a passing mistake that can be simply removed? Yet they observe fasts before their discussion, bend down on their knees to practise them, and sing and beat the drum and dance to celebrate them. What can I do about it?
Therefore, when a gentleman is unavoidably compelled to take charge of the government of the empire, there is nothing better than inaction (letting alone). By means of inaction only can he allow the people to live out the even tenor of their lives. Therefore he who values the world as his own self may then be entrusted with the government of the world and he who loves the world as his own self may then be entrusted with the care of the world. (56) Therefore if the gentleman can refrain from disturbing the internal economy of man, and from glorifying the powers of sight and hearing, he can sit still like a corpse or spring into action like a dragon, be silent as the deep or talk with the voice of thunder, the movements of his spirit calling forth the natural mechanism of Heaven. He can remain calm and leisurely doing nothing, while all things are brought to maturity and thrive. What need then would have I to set about governing the world?
Ts’ui Chu: asked Lao Tan (57) , saying, “If the empire is not to be governed, how are men’s hearts to be kept good?”
“Be careful,” replied Lao Tan, “not to interfere with the natural goodness of the heart of man. Man’s heart may be forced down or stirred up. In each case the issue is fatal. By gentleness, the hardest heart may be softened. But try to cut and polish it, and it will glow like fire or freeze like ice. In the twinkling of an eye it will pass beyond the limits of the Four Seas. In repose, it is profoundly still; in motion, it flies up to the sky. Like an unruly horse, it cannot be held in check. Such is the human heart.”
Of old, the Yellow Emperor first interfered with the natural goodness of the heart of man, by means of charity and duty. In consequence, Yao and Shun wore the hair off their legs and the flesh off their arms in endeavoring to feed their people’s bodies. They tortured the people’s internal economy in order to conform to charity and duty. They exhausted the people’s energies to live in accordance with the laws and statutes. Even then they did not succeed. Thereupon, Yao (had to) confine Huantou on Mount Ts’ung, exile the chiefs of the Three Miaos and their people into the Three Weis, and banish the Minister of Works to Yutu, which shows he had not succeeded. When it came to the times of the Three Kings, (58) the empire was in a state of foment. Among the bad men were Chieh and Cheh; among the good were Tseng and Shih. By and by, the Confucianists and the Motseanists arose; and then came confusion between joy and anger, fraud between the simple and the cunning, recrimination between the virtuous and the evil-minded, slander between the honest and the liars, and the world order collapsed. Then the great virtue lost its unity, men’s lives were frustrated. When there was a general rush for knowledge, the people’s desires ever went beyond their possessions. The next thing was then to invent axes and saws, to kill by laws and statutes, to disfigure by chisels and awls. The empire seethed with discontent, the blame for which rests upon those who would interfere with the natural goodness of the heart of man.
In consequence, virtuous men sought refuge in mountain caves, while rulers of great states sat trembling in their ancestral halls. Then, when dead men lay about pillowed on each other’s corpses, when cangued prisoners jostled each other in crowds and condemned criminals were seen everywhere, then the Confucianists and the Motseanists bustled about and rolled up their sleeves in the midst of gyves and fetters! Alas, they know not shame, nor what it is to blush!
Until I can say that the wisdom of Sages is not a fastener of cangues, and that charity of heart and duty to one’s neighbor are not bolts for gyves, how should I know that Tseng and Shih were not the singing arrows (59) (forerunners) of (the gangsters) Chieh and Cheh? Therefore it is said, “Abandon wisdom and discard knowledge, and the empire will be at peace.”
The Yellow Emperor sat on the throne for nineteen years, and his laws obtained all over the empire. Hearing that Kuangch’engtse was living on Mount K’ungt’ung, he went there to see him, and said, “I am told that you are in possession of perfect Tao. May I ask what is the essence of this perfect Tao? I desire to obtain the essence of the universe to secure good harvests and feed my people. I should like also to control the yin and yang principles to fulfill the life of all living things.”
“What you are asking about,” replied Kuangch’engtse, “is merely the dregs of things. What you wish to control are the disintegrated factors thereof. Ever since the empire was governed by you, the clouds have rained before thickening, the foliage of trees has fallen before turning yellow, and the brightness of the sun and moon has increasingly paled. You have the shallowness of mind of a glib talker. How then are you fit to speak of perfect Tao?”
The Yellow Emperor withdrew. He resigned the Throne. He built himself a solitary hut, and sat upon white straw. For three months he remained in seclusion, and then went again to see Kuangch’engtse.
The latter was lying with his head towards the south. The Yellow Emperor approached from below upon his knees. Kowtowing twice upon the ground, he said, “I am told that you are in possession of perfect Tao. May I ask how to order one’s life so that one may have long life?”
Kuangch’engtse jumped up with a start. “A good question indeed!” cried he. “Come, and I will speak to you of perfect Tao. The essence of perfect Tao is profoundly mysterious; its extent is lost in obscurity. “See nothing; hear nothing; guard your spirit in quietude and your body will go right of its own accord.
“Be quiet, be pure; toil not your body, perturb not your vital essence, and you will live for ever.
“For if the eye sees nothing, and the ear hears nothing, and the mind thinks nothing, your spirit will stay in your body, and the body will thereby live for ever.
“Cherish that which is within you, and shut off that which is without for much knowledge is a curse.
“Then I will take you to that abode of Great Light to reach the Plateau of Absolute Yang. I will lead you through the Door of the Dark Unknown to the Plateau of the Absolute Yin.
“The Heaven and Earth have their separate functions. The yin and yang have their hidden root. Guard carefully your body, and material things will prosper by themselves.
“I guard the original One, and rest in harmony with externals. Therefore I have been able to live for twelve hundred years and my body has not grown old.”
The Yellow Emperor kowtowed twice and said, “Kuangch’engtse is surely God.
“Come,” said Kuangch’engtse, “I will tell you. That thing is eternal; yet all men think it mortal. That thing is infinite; yet all men think it finite. Those who possess my Tao are princes in this life and rulers in the hereafter. Those who do not possess my Tao behold the light of day in this life and become clods of earth in the hereafter.
“Nowadays, all living things spring from the dust and to the dust return. But I will lead you through the portals of Eternity to wander in the great wilds of Infinity. My light is the light of sun and moon. My life is the life of Heaven and Earth. Before me all is nebulous; behind me all is dark, unknown. Men may all die, but I endure for ever.”
When General Clouds was going eastwards, he passed through the branches of Fuyao (a magic tree) and happened to meet Great Nebulous. The latter was slapping his thighs and hopping about. When General Clouds saw him, he stopped like one lost and stood still, saying, “Who are you, old man, and what are you doing here?”
“Strolling!” replied Great Nebulous, still slapping his thighs and hopping about.
“I want to ask about something,” said General Clouds.
“Ough!” uttered Great Nebulous.
“The spirits of Heaven are out of harmony,” said General Clouds; “the spirits of the Earth are smothered; the six influences (61) of the weather do not work together, and the four seasons are no longer regular. I desire to blend the essence of the six influences and nourish all living beings. What am I to do?”
“I do not know! I do not know!” cried Great Nebulous, shaking his head, while still slapping his thighs and hopping about.
So General Clouds did not press his question. Three years later, when passing eastwards through the plains of the Sungs, he again fell in with Great Nebulous. The former was overjoyed, and hurrying up, said, “Has your Holiness (62) forgotten me? Has your Holiness forgotten me?” He then kowtowed twice and desired to be allowed to interrogate Great Nebulous; but the latter said, “I wander on without knowing what I want. I rush about without knowing whither I am going. I simply stroll about, watching unexpected events. What should I know?”
“I too regard myself as rushing about,” answered General Clouds; “but the people follow my movements. I cannot escape the people and what I do they follow. I would gladly receive some advice.”
“That the scheme of empire is in confusion,” said Great Nebulous, “that the conditions of life are violated, that the will of the Dark Heaven is not accomplished, that the beasts of the field are scattered, that the birds of the air cry at night, that blight strikes the trees and herbs, that destruction spreads among the creeping things, — this, alas! is the fault of those who would rule others.”
“True,” replied General Clouds, “but what am I to do?”
“Ah!” cried Great Nebulous, “keep quiet and go home in peace!”
“It is not often,” urged General Clouds, “that I meet with your Holiness. I would gladly receive some advice.”
“Ah,” said Great Nebulous, “nourish your heart. Rest in inaction, and the world will be reformed of itself. Forget your body and spit forth intelligence. Ignore all differences and become one with the Infinite. Release your mind, and free your spirit. Be vacuous, be devoid of soul. Thus will things grow and prosper and return to their Root. Returning to their Root without their knowing it, the result will be a formless whole which will never be cut up. To know it is to cut it up. Ask not about its name, inquire not into its nature, and all things will flourish of themselves.”
“Your Holiness,” said General Clouds, “has informed me with power and taught me silence. What I had long sought, I have now found.” Thereupon he kowtowed twice and took leave.
The people of this world all rejoice in others being like themselves, and object to others being different from themselves. Those who make friends with their likes and do not make friends with their unlikes, are influenced by a desire to be above the others. But how can those who desire to be above the others ever be above the others? Rather than base one’s Judgment on the opinions of the many, let each look after his own affairs. But those who desire to govern kingdoms clutch at the advantages of (the systems of) the Three Kings (63) without seeing the troubles involved. In fact, they are trusting the fortunes of a country to luck, but what country will be lucky enough to escape destruction? Their chances of preserving it do not amount to one in ten thousand, while their chances of destroying it are ten thousand to nothing and even more. Such, alas! is the ignorance of rulers.
For to have a territory is to have something great. He who has some thing great must not regard the material things as material things. Only by not regarding material things as material things can one be the lord of things. The principle of looking at material things as not real things is not confined to mere government of the empire. Such a one may wander at will between the six limits of space or travel over the Nine Continents unhampered and free. This is to be the Unique One. The Unique One is the highest among men.
The doctrine of the great man is (fluid) as shadow to form, as echo to sound. Ask and it responds, fulfilling its abilities as the help-mate of humanity. Noiseless in repose, objectless in motion, he brings you out of the confusion of your coming and going to wander in the Infinite. Formless in his movements, he is eternal with the sun. In respect of his bodily existence, he conforms to the universal standards. Through conformance to the universal standards, he forgets his own individuality. But if he forgets his individuality, how can he regard his possessions as possessions? Those who see possessions in possessions were the wise men of old. Those who regard not possessions as possessions are the friends of Heaven and Earth.
That which is low, but must be let alone, is matter. That which is humble, but still must be followed, is the people. That which is always there but still has to be attended to, is affairs. That which is inadequate, but still has to be set forth, is the law. That which is remote from Tao, but still claims our attention, is duty. That which is biassed, but must be broadened, is charity. Trivial, but requiring to be strengthened from within, that is ceremony. Contained within, but requiring to be uplifted, that is virtue. One, but not to be without modification, that is Tao. Spiritual, yet not to be devoid of action, that is God. Therefore the Sage looks up to God, but does not offer to aid. He perfects his virtue, but does not involve himself. He guides himself by Tao, but makes no plans. He identifies himself with charity, but does not rely on it. He performs his duties towards his neighbors, but does not set store by them. He responds to ceremony, without avoiding it. He undertakes affairs without declining them, and metes out law without confusion. He relies on the people and does not make light of them. He accommodates himself to matter and does not ignore it. Things are not worth attending to, yet they have to be attended to. He who does not understand God will not be pure in character. He who has not clear apprehension of Tao will not know where to begin. And he who is not enlightened by Tao, –alas indeed for him! What then is Tao? There is the Tao of God, and there is the Tao of man. Honour through inaction comes from the Tao of God: entanglement through action comes from the Tao of man. The Tao of God is fundamental: the Tao of man is accidental. The distance which separates them is great. Let us all take heed thereto!
17. Autumn Floods (64)
In the time of autumn floods, a hundred streams poured into the river. It swelled in its turbid course, so that it was impossible to tell a cow from a horse on the opposite banks or on the islets. Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down the stream he journeyed east, until he reached the North Sea. There, looking eastwards and seeing no limit to its wide expanse, his countenance began to change. And as he gazed over the ocean, he sighed and said to North-Sea Jo, “A vulgar proverb says that he who has heard a great many truths thinks no one equal to himself. And such a one am I. Formerly when I heard people detracting from the learning of Confucius or underrating the heroism of Po Yi, I did not believe it. 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 great enlightenment!”
To this North-Sea Jo (the Spirit of the Ocean) replied, “You cannot speak of ocean to a well-frog, which is limited by his abode. You cannot speak of ice to a summer insect, which is limited by his short life. You cannot speak of Tao to a pedagogue, who is limited in his knowledge. 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 the ocean. All streams pour into it without cease, yet it does not overflow. It is being continually drained off at the Tail-Gate (65) 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 streams. Yet I have never ventured to boast on this account. For I count myself, among the things that take shape from the universe and receive life from the yin and yang, but as a pebble or a small tree on a vast mountain. Only too conscious of my own insignificance, how can I presume to boast of my greatness?
“Are not the Four Seas to the universe but like ant-holes in a marsh? Is not the Middle Kingdom 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 Nine Continents, 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 body?
“The succession of the Five Rulers (66), the contentions of the Three Kings, the concerns of the kind-hearted, the labors of the administrators, are but this and nothing more. Po Yi refused the throne for fame. Chungni (Confucius) discoursed to get a reputation for learning. This over-estimation of self on their part — was it not very much like your own previous self-estimation 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 constant; 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 dimensions. 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. He investigates fullness and decay, and therefore does not rejoice if he succeeds, nor lament if he fails; for he knows that conditions are not constant. 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.
“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. To strive to exhaust the infinite by means of the infinitesimal necessarily lands him in confusion and unhappiness. 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?”
“Dialecticians of the day,” replied the Spirit of the River, “all say that the infinitesimal has no form, and that the infinite is beyond all measurement. Is that true?”
“If we look at the great from the standpoint of the small,” said the Spirit of the Ocean, “we cannot reach its limit; and if we look at the small from the standpoint of the great, it eludes our sight. 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. This lies in the nature of circumstances. Now smallness and greatness presuppose form. That which is without form cannot be divided by numbers, and that which is above measurement cannot be measured. The greatness of anything may be a topic of discussion, and the smallness of anything may be mentally imagined. But that which can be neither a topic of discussion nor imagined mentally cannot be said to have greatness or smallness.
“Therefore, the truly great man does not injure others and does not credit himself with charity and mercy. He seeks not gain, but does not despise the servants who do. He struggles not for wealth, but does not lay great value on his modesty. He asks for help from no man, but is not proud of his self-reliance, neither does he despise the greedy. He acts differently from the vulgar crowd, but does not place high value on being different or eccentric; nor because he acts with the majority does he despise those that flatter a few. 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 right and wrong cannot be distinguished, that great and small cannot be defined.
“I have heard say, ‘The man of Tao has no (concern) reputation; the truly virtuous has no (concern for) possessions; the truly great man ignores self.’ This is the height of self-discipline.”
“But how then,” asked the Spirit of the River, “arise the distinctions of high and low, of great and small in the material and immaterial aspects of things?”
“From the point of view of Tao,” replied the Spirit of the Ocean, “there are no such distinctions of high and low. From the point of view of individuals, each holds himself high and holds others low. From the vulgar point of view, high and low (honors and dishonor) are some thing conferred by others. “In regard to distinctions, if we say that a thing is great or small by its own standard of 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 the tip of a hair is (as big as) a mountain, — this is the expression of relativity (67)
“In regard to function, if we say that something exists or does not exist, by its own standard of existence or non- existence, then there is nothing which does not exist, nothing which does not perish from existence. If we know that east and west are convertible and yet necessary terms in relation to each other, then such (relative) functions may be determined.
“In regard to man’s desires or interests, if we say that anything is good or bad because it is either good or bad according to our individual (subjective) standards, then there is nothing which is not good, nothing — which is not bad. If we know that Yao and Chieh each regarded himself as good and the other as bad, then the (direction of) their interests becomes apparent.
“Of old Yao and Shun abdicated (in favor of worthy successors) and the rule was maintained, while Kuei (Prince of Yen) abdicated (in favor of Tsechih) and the latter failed. T’ang and Wu got the empire by fighting, while by fighting, Po Kung lost it. From this it may be seen that the value of abdicating or fighting, of acting like Yao or like Chieh, varies according to time, and may not be regarded as a constant principle. “A battering-ram can knock down a wall, but it cannot repair a breach. Different things are differently applied. Ch’ichi and Hualiu (famous horses) could travel 1,000 li in one day, but for catching rats they were not equal to a wild cat. 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 it can open wide its eyes and yet fail to see a mountain. Different creatures are differently constituted.
“Thus, those who say that they would have right without its correlate, wrong; or good government without its correlate, misrule, do not apprehend the great principles of the universe, nor the nature of all creation. 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 impossible. Yet people keep on discussing it without stop; such people must be either fools or knaves.
“Rulers abdicated under different conditions, and the Three Dynasties succeeded each other under different conditions. Those who came at the wrong time and went against the tide are called usurpers. Those who came at the right time and fitted in with their age are called defenders of Right. Hold your peace, Uncle River. How can you know the distinctions of high and low and of the houses of the great and small?’
“In this case,” replied the Spirit of the River, “what am I to do about declining and accepting, following and abandoning (courses of action)?”
“From the point of view of Tao,” said the Spirit of the Ocean.
“How can we call this high and that low? For there is (the process of) reverse evolution (uniting opposites). To follow one absolute course would involve great departure from Tao. What is much? What is little? Be thankful for the gift. To follow a one-sided opinion is to diverge from Tao. Be exalted, as the ruler of a State whose administration is impartial. Be at ease, as the Deity of the Earth, whose dispensation is impartial. Be expansive, like the points of the compass, boundless without a limit. Embrace all creation, and none shall be more sheltered or helped than another. This is to be without bias. And all things being equal, how can one say which is long and which is short? Tao is without beginning, without end. The material things are born and die, and no credit is taken for their development. Emptiness and fullness alternate, and their relations are not fixed. Past years cannot be recalled; time cannot be arrested. The succession of growth and decay, of increase and diminution, goes in a cycle, each end becoming a new beginning. In this sense only may we discuss the ways of truth and the principles of the universe. The life of things passes by like a rushing, galloping horse, changing at every turn, at every hour. What should one do, or what should one not do? Let the (cycle of) changes go on by themselves!”
“If this is the case,” said the Spirit of the River, “what is the value of Tao?”
“Those who understand Tao,” answered the Spirit of the Ocean (68) “must necessarily apprehend the eternal principles and those who apprehend the eternal principles must understand their application. Those who understand their application do not suffer material things to injure them. “The man of perfect virtue cannot be burnt by fire, nor drowned by water, nor hurt by the cold of winter or the heat of summer, nor torn by bird or beast. Not that he makes light of these; but that he discriminates between safety and danger, is happy under prosperous and adverse circumstances alike, and cautious in his choice of action, so that none can harm him.
“Therefore it has been said that Heaven (the natural) abides within man (the artificial) without. Virtue abides in the natural. Knowledge of the action of the natural and of the artificial has its basis in the natural its destination in virtue. Thus, whether moving forward or backwards whether yielding or asserting, there is always a reversion to the essential and to the ultimate.”
“What do you mean,” inquired 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 True.”
The walrus (69) envies the centipede; the centipede envies the snake; the snake envies the wind; the wind envies the eye; and the eye envies the mind. The walrus said to the centipede, “I hop about on one leg but not very successfully. How do you manage all those legs you have?”
“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. At random they fall, in countless numbers. So, too, does my natural mechanism move, without my knowing how I do it.”
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 wriggle about by moving my spine, as if I had legs. Now you seem to be without form, and yet you come blustering down from the North Sea to bluster away to the South Sea How do you do it?”
“‘Tis true,” replied the wind, “that I bluster as you say. But anyone who sticks his finger or his foot into me, excels me. On the other hand, I can tear away huge trees and destroy large buildings. This power is given only to me. Out of many minor defeats I win the big victory (70). And to win a big victory is given only to the Sages.”
When Confucius visited K’uang, the men of Sung surrounded him by several cordons. Yet he went on singing to his guitar without stop. “How is it, Master,” inquired Tselu, “that you are so cheerful?”
“Come here,” replied Confucius, “and I will tell you. For a long time I have not been willing to admit 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 this was not due to their cleverness. In the days of Chieh and Chou, no man throughout the empire was a success, though this was not due to their stupidity. The circumstances happened that way.
“To travel by water without fear of sea-serpents and dragons, — this is the courage of the fisherman. To travel by land without fear of the wild buffaloes and tigers, — this is the courage of hunters. When bright blades cross, to look on death as on life, — this is the courage of the warrior. To know that failure is fate and that success is opportunity, and to remain fearless in times of great danger, — this is the courage of the Sage. Stop bustling, Yu! My destiny is controlled (by someone).
Shortly afterwards, the captain of the troops came in and apologized, saying, “We thought you were Yang Hu; that was why we surrounded you. We find we have made a mistake.” Whereupon he apologized and retired.
Kungsun Lung (71) said to Mou of Wei, “When young I studied the teachings of the elders. When I grew up, I understood the morals of charity and duty. I learned to level together similarities and differences, to confound arguments on “hardness” and “whiteness”, to affirm what others deny, and justify what others dispute. I vanquished the wisdom of all the philosophers, and overcame the arguments of all people. I thought that I had indeed understood everything. But now that I have heard Chuangtse, I am lost in astonishment. 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?”
Prince Mou leaned over the table and sighed. Then he looked up to heaven and laughed, saying, “Have you never heard of the frog in the shallow well? The frog said to the turtle of the Eastern Sea, ‘What a great time I am having! I hop to the rail around the well, and retire to rest in the hollow of some broken bricks. Swimming, I float on my armpits, resting my jaws just above the water. Plunging into the mud, I bury my feet up to the foot-arch, and not one of the cockles, crabs or tadpoles I see around me are my match. Besides, to occupy such a pool all alone and possess a shallow well is to be as happy as anyone can be. Why do you not come and pay me a visit?’
“Now before the turtle of the Eastern Sea had got its left leg down its right knee had already stuck fast, and it shrank back and begged to be excused. It then told the frog about the sea, saying, ‘A thousand li would not measure its breadth, nor a thousand fathoms its depth. In the days of the Great Yu:, 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 of drought out of eight; but this did not make its shores recede. Not to be affected by the passing of time, and not to be affected by increase or decrease of water, — such is the great happiness of the Eastern Sea.’ At this the frog of the shallow well was considerably astonished and felt very small, like one lost.
“For one whose knowledge does not yet appreciate the niceties of true and false to attempt to understand Chuangtse, is like a mosquito trying to carry a mountain, or an insect trying to swim a river. Of course he will fail. Moreover, one whose knowledge does not reach to the subtlest teachings, yet is satisfied with temporary success, — is not he like the frog in the well?
“Chuangtse is now climbing up from the realms below to reach high heaven. For him no north or south; lightly the four points are gone, engulfed in the unfathomable. For him no east or west – starting from the Mystic Unknown, he returns to the Great Unity. And yet you think you are going to find his truth by dogged inquiries and arguments! This is like looking at the sky through a tube, or pointing at the earth with an awl. Is not this being petty?
“Have you never heard how a youth of Shouling went to study the walking gait at Hantan? (72) Before he could learn the Hantan gait, he had forgotten his own way of walking, and crawled back home on all fours. If you do not go away now, you will forget what you have and lose your own professional knowledge.” Kungsun Lung’s jaw hung open, his tongue clave to his palate, and he slunk away.
Chuangtse was fishing on the P’u River when the Prince of Ch’u sent two high officials to see him and said, “Our Prince desires to burden you with the administration of the Ch’u State.” Chuangtse went on fishing without turning his head and said, “I have heard that in Ch’u there is a sacred tortoise which died when it was three thousand (years) old. The prince keeps this tortoise carefully enclosed in a chest in his ancestral temple. Now would this tortoise rather be dead and have its remains venerated, or would it rather 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 Chuangtse. “I too will wag my tail in the mud.
Hueitse was Prime Minister in the Liang State, and Chuangtse was on his way to see him. Someone remarked, “Chuangtse has come. He wants to be minister in your place.” Thereupon Hueitse was afraid, and searched all over the country for three days and three nights to find him.
Then Chuangtse went to see him, and said, “In the south there is a bird. It is a kind of phoenix. Do you know it? When it starts from the South Sea to fly to the North Sea, it would not alight except on the wu-t’ung tree. It eats nothing but the fruit of the bamboo, drinks nothing but the purest spring water. An owl which had got the rotten carcass of a rat, looked up as the phoenix flew by, and screeched. Are you not screeching at me over your kingdom of Liang?”
Chuangtse and Hueitse had strolled on to the bridge over the Hao, when the former observed, “See how the small fish are darting about! That is the happiness of the fish.”
“You not being a fish yourself,” said Hueitse, “how can you know the happiness of the fish?”
“And you not being I,” retorted Chuangtse, “how can you know that I do not know?”
“If I, not being you, cannot know what you know,” urged Hueitse, “it follows that you, not being a fish, cannot know the happiness of the fish.”
“Let us go back to your original question,” said Chuangtse. “You asked me how I knew the happiness of the fish. Your very question shows that you knew that I knew. I knew it (from my own feelings) on this bridge.”
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Translator’s Notes
(1) – He is reputed to have lived 800 years.
(2) – 1783 B.C.
(3) – Philosopher about whose life nothing is known. The book Liehtse is considered a later compilation. See the section “Parables of Ancient Philosophers.”
(4) – The wind.
(5) – 2357 B.C.
(6) – Sage emperors
(7) – A sophist and friend of Chuangtse who often carried on debates with him.
(8) – Agitations of the soul (music of Heaven) compared to the agitations of the forest (music of Earth).
(9) – Lit. “true lord.”
(10) – Shih and fei mean general moral judgments and mental distinctions; “right” and “wrong,” “true” and “false,” “is” and “is not,” “affirmative” and “negative,” also “to justify” and “condemn,” “to affirm” and “deny.”
(11) – The followers of Motse were powerful rivals of the Confucianists in Chuangtse’s days. See the selections from Motse.
(12) – The meaning of these two sentences is made clear by a line below. “But if we put the different categories in one. then the differences of category cease to exist.”
(13) – Ch’eng and k’uei, lit. “whole” and “deficient.”
“Wholeness” refers to unspoiled unity of Tao. In the following sentences, ch’eng is used in the sense of “success ” It is explained by commentators that the “wholeness” of music exists only in silence, and that as soon as one note is struck, other notes are necessarily held in abeyance. The same thing is true of arguments: when we argue, we necessarily cut up truth by emphasizing certain aspects of it.
(14) – See Laotse, Ch. 42.
(15) – See Laotse, Ch. 5.
(16) – See Laotse, Ch. 58.
(17) – Lit. in the “Palace of Heaven.”
(18) – Personal name of Chuangtse. “tse” being the equivalent of “Master.”
(19) – An important idea that recurs frequently in Chuangtse, all things are in constant flow and change, but are different aspects of the One.
(20) – Best disciple of Confucius.
(21) – Lit. “regarded as sons (ie. fathered) by Heaven.”
(22) – The first part of this song is found in the Analects.
(23) – This chapter deals entirely with deformitiesa literary device for emphasizing the contrast of the inner and the outer man.
(24) – A well-known historical person, a model minister referred to in the Analects.
(25) – Lit. “The outside of frame and bones.”
(26) – Hueitse often discusses the nature of attributes, like the “hardness” and “whiteness” of objects.
(27) – All of these historical and semi-historical persons were good men who lost their lives, by drowning or starving themselves, or pretending insanity, in protest against a wicked world, or just to avoid being called into office.
(28) – General attitude of fluidity towards life.
(29) – Mythical emperor (2852 B.C.) said to have discovered the principles of mutations of Yin and Yang.
(30) – With a man’s head but a beast’s body.
(31) – A river spirit.
(32) – A mountain god.
(33) – A semi-mythical ruler, who ruled in 2698-2597 B.C.
(34) – A semi-mythical ruler, who ruled in 25I4-2417 B.C., shortly before Emperor Yao.
(35) – A water god with a human face and a bird’s body.
(36) – A monarch of the Shang Dynasty, 1324-l266 B.C.100
(37) – A famous sword.
(38) – Personal name of Confucius.
(39) – Huang-chung and ta-lu: were the standard pitchpipes.
(40) – Tseng Ts’an and Shih Yu:, disciples of Confucius.
(41) – I Yang chu and Motse (Mo Ti).
(42) – Beginning with this phrase there is a marked change in style and vocabulary in this part.
(43) – Because he refused to serve the new dynasty.
(44) – Sun Yang, 658-619 B.C.
(45) – A mythical ruler.
(46) – 481 B.C.
(47) – There is an anachronism here for Chuangtse lived to see only the ninth generation of T’iens, At least the number “twelve” must have been slipped in by a later scribe. This evidence is not sufficient to vitiate the whole chapter, as some “textual critics” claim.
(48) – Reference to a story. The states Lu and Chao both presented wine to the King of Ch’u. By the trickery of a servant, the flasks were exchanged, and Chao was blamed for presenting bad wine, and its city Hantan 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 the personal names of Laotse (Li Tan, or Li Erh). “Lao” means “old,” while “Li” is the family name.
(58) – The founders of the three dynasties, Hsia, Shang and Chou (2205-222 B.C.)
(59) – Signal for attack.
(60) – Lit. “Heaven.”
(61) – Yin, yang, wind, rain, light and darkness.
(62) – Great Nebulous is here addressed as “Heaven.” See Note (60).
(63) – See Note (58).
(64) – This chapter further develops the ideas in Chapter “On Leveling All Things” and contains the important philosophical concept of relativity.
(65) – Wei-Lu:, a mythical hole in the bottom or end of the ocean.
(66) – Mythical rulers before the Three Kings.
(67) – Lit. “leveling of ranks or distinctions.”
(68) – From here on to the end of this paragraph, most of the passages are rhymed.
(69) – K’uei, a mythical, one-legged animal.
(70) – Now a slogan used in China in the war against Japan.
(71) – A Neo-Motseanist (of the Sophist school) who lived after Chuangtse. This section must have been added by the latter’s disciples, as is easy to see from the three stories about Chuangtse which follow.
(72) – Capital of Chao.