CHAPTER XX. · 2

and lessen desires," answered the philosopher, "and even though without provisions, there will be enough. And then through river and over sea your Highness will travel into shoreless illimitable space. From the border-land, those who act as escort will return; but thence onwards your Highness will travel afar.

"It is the human in ourselves which is our hindrance; and the human in others which causes our sorrow. The great Yao had not this human element himself, nor did he perceive it in others. And I would have your Highness put off this hindrance and rid yourself of this sorrow, and roam with Tao alone through the realms of Infinite Nought.

"Suppose a boat is crossing a river, and another empty boat is about to collide with it. Even an irritable man would not lose his temper. But supposing there was some one in the second boat. Then the occupant of the first would shout to him to keep clear. And if the other did not hear the first time, nor even when called to three times, bad language would inevitably follow. In the first case there was no anger, in the second there was; because in the first case the boat was empty, and in the second it was occupied. And so it is with man.[250] If he could only roam empty through life, who would be able to injure him?"

With his mind in a negative state, closed to all impressions conveyed within by the senses from without.

Pei Kung Shê, minister to Duke Ling of Wei, levied contributions for making bells. An altar was built outside the city gate;

For purposes of sacrifice.

and in three months the bells, upper and lower, were all hung.

The bell-chime consisted of a frame with bells swung on an upper and lower bar.

When Wang Tzŭ Ch'ing Chi

Minister to the ruling House of Chou.

saw them, he asked, saying, "How, Sir, did you manage this?"

"In the domain of ONE," replied Shê, "there may not be managing. I have heard say that which is carved and polished reverts nevertheless to its natural condition. And so I made allowances for ignorance and for suspicion. I betrayed no feeling when welcomed or dismissed. I forbade not those who came, nor detained those who went away. I showed no resentment towards the unwilling, nor gratitude towards those who gave. Every one subscribed what he liked; and thus in my daily collection of subscriptions, no injury was done.—[251]How much more then those who have the great WAY?"

If my success was due to the simple principle above enunciated, what a success would result from Tao, which is the infinite extension of such principles into every phase of existence!

The Chinese word here used for "way," as a synonym of Tao, settles the original meaning of the latter in the sense of "road." Thus Lao Tzŭ is said to have explained that the Way he taught was not the way which could be walked upon.

When Confucius was hemmed in between Ch'ên and Ts'ai, he passed seven days without food.

The minister Jen went to condole with him, and said, "You were near, Sir, to death."

"I was indeed," replied Confucius.

"Do you fear death, Sir?" enquired Jen.

"I do," said Confucius.

"Then I will try to teach you," said Jen, "the way not to die.

"In the eastern sea there are certain birds, called the i-êrh. They behave themselves in a modest and unassuming manner, as though unpossessed of ability. They fly simultaneously: they roost in a body. In advancing, none strives to be first; in retreating, none ventures to be last. In eating, none will be the first to begin; it is considered proper to take the leavings of others. Therefore, in their own ranks they are at peace, and the outside world is unable to harm them. And thus they escape trouble.

[252]

"Straight trees are the first felled. Sweet wells are soonest exhausted. And you, you make a show of your knowledge in order to startle fools. You cultivate yourself in contrast to the degradation of others. And you blaze along as though the sun and moon were under your arms; consequently, you cannot avoid trouble.

See p. 243.

"Formerly, I heard a very wise man say, Self-praise is no recommendation. In merit achieved there is deterioration. In fame achieved there is loss. Who can discard both merit and fame and become one with the rest? Tao pervades all things but is not seen. Tê

This is "virtue," the expression of Tao.

moves through all things but its place is not known. In its purity and constancy, it may be compared with the purposeless. Remaining concealed, rejecting power, it works not for merit nor for fame. Thus, not censuring others, it is not censured by others.

"And if the perfect man cares not for fame, why, Sir, should you take pleasure in it?"

"Good indeed!" replied Confucius; and forthwith he took leave of his friends and dismissed his disciples and retired to the wilds, where he dressed himself in skins and serge and fed on acorns and chestnuts. He passed among the beasts and birds and they took no heed of him. And if so, how much more among men?

An unquestionably spurious episode.