Texts of Taoism
BOOK XXI, THIEN DZE-FANG.
Thien dze-fang is merely the name of one of the men who appear in the first paragraph. That he was a historical character is learned from the 'Plans of the Warring States,' XIV, art. 6, where we find him at the court of the marquis Wän of Wei (B. C. 424-387), acting as counsellor to that ruler. Thien was his surname; Dze-fang his designation, and Wû-kâi his name. He has nothing to do with any of the paragraphs but the first.
It is not easy to reduce all the narratives or stories in the Book to one category. The fifth, seventh, and eighth, indeed, are generally rejected as spurious, or unworthy of our author; and the sixth and ninth are trivial, though the ninth bears all the marks of his graphic style. Paragraphs 3 and 4 are both long and important. A common idea in them and in 1, 2, and 10, seems to be that the presence and power of the Tâo cannot be communicated by words, and are independent. of outward condition and circumstances.
Part II Section XIV
1. Thien Dze-fang, sitting in attendance on the marquis Wän of Wei2, often quoted (with approbation) the words of Khî Kung3. The marquis said, 'Is Khî Kung your preceptor?' Dze-fang replied, 'No. He only belongs to the same neighbourhood. In speaking about the Tâo, his views are often correct, and therefore I quote them as I do.' The marquis went on, 'Then have you no preceptor?' 'I have.' And who is he? He is Tung-kwo Shun-dze4.' 'And why, my Master, have I never heard you quote his words?' Dze-fang replied, 'He is a man who satisfies the true (ideal of humanity)5; a man in appearance, but (having the mind of) Heaven. Void of any thought of himself, he accommodates himself to others, and nourishes the true ideal that belongs to him. With all his purity, he is forbearing to others. Where they are without the Tâo, he rectifies his demeanour, so that they understand it, and in consequence their own ideas melt away and disappear. How should one like me be fit to quote his words?'
When Dze-fang went out, the marquis Wän continued in a state of dumb amazement all the day. He then called Lung Lî-khin, and said to him, 'How far removed from us is the superior man of complete virtue! Formerly I thought the words of the sages and wise men, and the practice of benevolence and righteousness, to be the utmost we could reach to. Since I have heard about the preceptor of Dze-fang, my body is all unstrung, and I do not wish to move, and my mouth is closed up, and I do not wish to speak;—what I have learned has been only a counterfeit of the truth6. Yes, (the possession of Wei) has been an entanglement to me.'
2. Wän-po Hsüeh-dze7, on his way to Khï, stayed some time in Lû, where some persons of the state begged to have an interview with him. He refused them, saying, 'I have heard that the superior men of these Middle States8 understand the (subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. I do not wish to see them.' He went on to Khî; and on his way back (to the south), he again stayed in Lû, when the same persons begged as before for an interview. He then said, 'Formerly they asked to see me, and now again they seek an interview. They will afford me some opportunity of bringing out my sentiments.' He went out accordingly and saw the visitors, and came in again with a sigh. Next day the same thing occurred, and his servant said to him, 'How is it that whenever you see those visitors, you are sure to come in again sighing?' 'I told you before,' was the reply, 'that the people of these Middle States understand (the subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. Those men who have just seen me, as they came in and went out would describe, one a circle and another a square, and in their easy carriage would be like, one a dragon and another a tiger. They remonstrated with me as sons (with their fathers), and laid down the way for me as fathers (for their sons). It was this which made me sigh.'
Kung-nî saw the man, but did not speak a word to him. Dze-lû said, 'You have wished, Sir, to see this Wän-po Hsüeh-dze for a long time; what is the reason that when you have seen him, you have not spoken a word?' Kung-nî replied, 'As soon as my eyes lighted on that man, the Tâo in him was apparent. The situation did not admit of a word being spoken.'
3. Yen Yüan asked Kung-nî, saying, 'Master, when you pace quietly along, I also pace along; when you go more quickly, I also do the same; when you gallop, I also gallop; but when you race along and spurn the dust, then I can only stand and look, and keep behind you9.' The Master said, 'Hui, what do you mean?' The reply was, 'In saying that when you, Master, pace quietly along, I also pace along," I mean10 that when you speak, I also speak. By saying, "When you go more quickly, I also do the same," I mean I that when you reason, I also reason. By saying, "When you gallop, I also gallop," I mean10 that when you speak of the Way, I also speak of the Way; but by saying, "When you race along and spurn the dust, then I can only stare, and keep behind you," I am thinking how though you do not speak, yet all men believe you; though you are no partisan, yet all parties approve your catholicity; and though you sound no instrument, yet people all move on harmoniously before you, while (all the while) I do not know how all this comes about; and this is all which my words are intended to express11.'
Kung-nî said, 'But you must try and search the matter out. Of all causes for sorrow there is none so great as the death of the mind;—the death of man's (body) is only next to it. The sun comes forth in the east, and sets in the extreme West;—all things have their position determined by these two points. All that have eyes and feet wait for this (sun), and then proceed to do what they have to do. When this comes forth, they appear in their places; when it sets, they disappear. It is so with all things. They have that for which they wait, and (on its arrival) they die; they have that for which they wait, and then (again) they live. When once I receive my frame thus completed, I remain unchanged, awaiting the consummation of my course. I move as acted on by things, day and night without cessation, and I do not know when I will come to an end. Clearly I am here a completed frame, and even one who (fancies that he) knows what is appointed cannot determine it beforehand. I am in this way daily passing on, but all day long I am communicating my views to you; and now, as we are shoulder to shoulder you fail (to understand me);—is it not matter for lamentation? You are able in a measure to set forth what I more clearly set forth; but that is passed away, and you look for it, as if it were still existing, just as if you were looking for a horse in the now empty place where it was formerly exhibited for sale. You have very much forgotten my service to you, and I have very much forgotten wherein I served you. But nevertheless why should you account this such an evil? What you forget is but my old self; that which cannot be forgotten remains with me.'
4. Confucius went to see Lâo Tan, and arrived just as he had completed the bathing of his head, and was letting his dishevelled hair get dry. There be was, motionless, and as if there were not another man in the world12. Confucius waited quietly; and, when in a little time he was introduced, he said, 'Were my eyes dazed? Is it really you? Just now, your body, Sir, was like the stump of a rotten tree. You looked as if you had no thought of anything, as if you had left the society of men, and were standing in the solitude (of yourself).' Lâo Tan replied, 'I was enjoying myself in thinking about the commencement of things13.' 'What do you mean?' 'My mind is so cramped, that I hardly know it; my tongue is so tied that I cannot tell it; but I will try to describe it to you as nearly as I can. When the state of Yin was perfect, all was cold and severe; when the state of Yang was perfect, all was turbulent and agitated. The coldness and severity came forth from Heaven; the turbulence and agitation issued from Earth. The two states communicating together, a harmony ensued and things were produced. Some one regulated and controlled this, but no one has seen his form. Decay and growth; fulness and emptiness; darkness and light; the changes of the sun and the transformations of the moon:—these are brought about from day to day; but no one sees the process of production. Life has its origin from which it springs, and death has its place from which it returns. Beginning and ending go on in mutual contrariety without any determinable commencement, and no one knows bow either comes to an end. If we disallow all this, who originates and presides over all these phenomena?'
Confucius said, 'I beg to ask about your enjoyment in these thoughts.' Lâo Tan replied, 'The comprehension of this is the most admirable and the most enjoyable (of all acquisitions). The getting of the most admirable and the exercise of the thoughts in what is the most enjoyable, constitutes what we call the Perfect man.' Confucius said, 'I should like to hear the method of attaining to it.' The reply was, 'Grass-eating animals do not dislike to change their pastures; creatures born in the water do not dislike to change their waters. They make a small change, but do not lose what is the great and regular requirement (of their nature); joy, anger, sadness, and delight do not enter into their breasts (in connexion with such events). Now the space under the sky is occupied by all things in their unity. When they possess that unity and equally share it, then the four limbs and hundred members of their body are but so much dust and dirt, while death and life, their ending and beginning, are but as the succession of day and night, which cannot disturb their enjoyment; and how much less will they be troubled by gains and losses, by calamity and happiness! Those who renounce the paraphernalia of rank do it as if they were casting away so much mud; they know that they are themselves more honourable than those paraphernalia. The honour belonging to one's self is not lost by any change (of condition). Moreover, a myriad transformations may take place before the end of them is reached. What is there in all this sufficient to trouble the mind? Those who have attained to the Tâo understand the subject.'
Confucius said, 'O Master, your virtue is equal to that of Heaven and Earth, and still I must borrow (some of your) perfect words (to aid me) in the cultivation of my mind. Who among the superior men of antiquity could give such expression to them?' Lâo Tan replied, 'Not so. Look at the spring, the water of which rises and overflows; it does nothing, but it naturally acts so. So with the perfect man and his virtue;—he does not cultivate it, and nothing evades its influence. He is like heaven which is high of itself, like earth which is solid of itself, like the sun and moon which shine of themselves;—what need is there to cultivate it?'
Confucius went out and reported the conversation to Yen Hui, saying, 'In the (knowledge of the) Tâo am I any better than an animalcule in vinegar? But for the Master's lifting the veil from me, I should not have known the grand perfection of Heaven and Earth.'
5. At an interview of Kwang-dze with duke Âi14 of Lû, the duke said, 'There are many of the Learned class in Lû; but few of them can be compared with you, Sir.' Kwang-dze replied, 'There are few Learned men in Lû.' 'Everywhere in Lû,' rejoined the duke, 'you see men wearing the dress of the Learned15;—how can you say that they are few?' 'I have heard,' said Kwang-dze, 'that those of them who wear round caps know the times of heaven; that those who wear square shoes know the contour of the ground; and that those who saunter about with semicircular stones at their girdle-pendents settle matters in dispute as they come before them. But superior men who are possessed of such knowledge will not be found wearing the dress, and it does not follow that those who wear the dress possess the knowledge. If your Grace think otherwise, why not issue a notification through the state, that it shall be a capital offence to wear the dress without possessing the knowledge.' On this the duke issued such a notification, and in five days, throughout all Lû, there was no one who dared to wear the dress of the Learned. There was only one old man who came and stood in it at the duke's gate. The duke instantly called him in, and questioned him about the affairs of the state, when he talked about a thousand points and ten thousand divergences from them. Kwang-dze said, 'When the state of Lû can thus produce but one man of the Learned class, can he be said to be many?'
6. The ideas of rank and emolument did not enter the mind of Pâi-lî Hsî16, and so he became a cattle-feeder, and his cattle were all in fine condition. This made duke Mû of Khin forget the meanness of his position, and put the government (of his state) into his hands. Neither life nor death entered into the mind of (Shun), the Lord of Yü, and therefore he was able to influence others17.
7. The ruler Yüan18 of Sung wishing to have a map drawn, the masters of the pencil all came (to undertake the task). Having received his instructions and made their bows, they stood, licking their pencils and preparing their ink. Half their number, however, remained outside. There was one who came late, with an air of indifference, and did not hurry forward. When he had received his instructions and made his bow, he did not keep standing, but proceeded to his shed. The duke sent a man to see him, and there he was, with his upper garment off, sitting cross-legged, and nearly naked. The ruler said, 'He is the man; he is a true draughtsman.'
8. King Wän was (once) looking about him at Zang19, when he saw an old man fishing20. But his fishing was no fishing. It was not the fishing of one whose business is fishing. He was always fishing (as if he had no object in the occupation). The king wished to raise him to office, and put the government into his hands, but was afraid that such a step would give dissatisfaction to his great ministers, his uncles, and cousins. He then wished to dismiss the man altogether from his mind, but he could not bear the thought that his people should be without (such a) Heaven (as their Protector). On this, (next) morning, he called together his great officers, and said to them, 'Last night, I dreamt that I saw a good man, with a dark complexion and a beard, riding on a piebald horse, one half of whose hoofs were red, who commanded me, saying, "Lodge your government in the hands of the old man of Zang; and perhaps the evils of your people will be cured."' The great officers said eagerly, 'It was the king, your father.' King Wän said, 'Let us then submit the proposal to the tortoise-shell.' They replied, 'It is the order of your father. Let not your majesty think of any other. Why divine about it?' (The king) then met the old man of, Zang, and committed the government to him. The statutes and laws were not changed by him; not a one-sided order (of his own) was issued; but when the king made a survey of the kingdom after three years, he found that the officers had destroyed the plantations (which harboured banditti), and dispersed their occupiers, that the superintendents of the official departments did not plume themselves on their successes, and that no unusual grain measures were allowed within the different states21. When the officers had destroyed the dangerous plantations and dispersed their occupants, the highest value was set on the common interests; when the chiefs of departments did not plume themselves on their successes, the highest value was set on the common business; when unusual grain measures did not enter the different states, the different princes had no jealousies. On this king Min made the old man his Grand Preceptor, and asked him, with his own face to the north, whether his government might be extended to all the kingdom. The old man looked perplexed and gave no reply, but with aimless look took his leave. In the morning he had issued his orders, and at night he had gone his way; nor was he heard of again all his life. Yen Yüan questioned Confucius, saying, 'Was even king Wän unequal to determine his course? What had he to do with resorting to a dream?' Kung-nî replied, 'Be silent and do not say a word! King Win was complete in everything. What have you to do with criticising him? He only had recourse (to the dream) to meet a moment's difficulty.'
9. Lieh Yü-khâu was exhibiting his archery22 to Po-hwän Wû-zän23. Having drawn the bow to its full extent, with a cup of water placed on his elbow, he let fly. As the arrow was discharged, another was put in its place; and as that was sent off, a third was ready on the string. All the while he stood like a statue. Po-hwän Wû-zän said, 'That is the shooting of an archer, but not of one who shoots without thinking about his shooting. Let me go up with you to the top of a high mountain, treading with you among the tottering rocks, till we arrive at the brink of a precipice, 800 cubits deep, and (I will then see) if you can shoot.' On this they went up a high mountain, making their way among the tottering rocks, till they came to the brink of a precipice 800 cubits deep. Then Wû-zän turned round and walked backwards, till his feet were two-thirds of their length outside the edge, and beckoned Yü-khâu to come forward. He, however, had fallen prostrate on the ground, with the sweat pouring down to his heels. Then the other said, 'The Perfect man looks up to the azure sky above, or dives down to the yellow springs beneath, or soars away to the eight ends of the universe, without any change coming over his spirit or his breath. But now the trepidation of your mind appears in your dazed eyes; your inward feeling of peril is extreme!'
10. Kien Wû asked Sun-shû Âo24, saying, 'You, Sir, were thrice chief minister, and did not feel elated; you were thrice dismissed from that position, without manifesting any sorrow. At first I was in doubt about you, (but I am not now, since) I see how regularly and quietly the breath comes through your nostrils. How is it that you exercise your mind?' Sun-shû Âo replied, 'In what do I surpass other men? When the position came to me, I thought it should not be rejected; when it was taken away, I thought it could not be retained. I considered that the getting or losing it did not make me what I was, and was no occasion for any manifestation of sorrow;—that was all. In what did I surpass other men? And moreover, I did not know whether the honour of it belonged to the dignity, or to myself. If it belonged to the dignity, it was nothing to me; if it belonged to me, it had nothing to do with the dignity. While occupied with these uncertainties, and looking round in all directions, what leisure had I to take knowledge of whether men honoured me or thought me mean?'
Kung-nî heard of all this, and said, 'The True men of old could not be fully described by the wisest, nor be led into excess by the most beautiful, nor be forced by the most violent robber. Neither Fû-hsî nor Hwang-Tî could compel them to be their friends. Death and life are indeed great considerations, but they could make no change in their (true) self; and how much less could rank and emolument do so? Being such, their spirits might pass over the Thâi mountain and find it no obstacle to them25; they might enter the greatest gulphs, and not be wet by them; they might occupy the lowest and smallest positions without being distressed by them. Theirs was the fulness of heaven and earth; the more that they gave to others, the more they had.'
The king of Khû and the ruler of Fan26 were sitting together. After a little while, the attendants of the king said, 'Fan has been destroyed three times.' The ruler of Fan rejoined, 'The destruction of Fan has not been sufficient to destroy what we had that was most deserving to be preserved.' Now, if the destruction of Fan had not been sufficient to destroy that which it had most deserving to be preserved, the preservation of Khû had not been sufficient to preserve that in it most deserving to be preserved. Looking at the matter from this point of view, Fan had not begun to be destroyed, and Khû had not begun to be preserved.
back 1 See vol. xxxix, pp. 151, 152.
back 2 B.C. 424-387.
back 3 Some well-known worthy of Wei.
back 4 A greater worthy still. He must have lived near the outside suburban wall of the capital, and his residence became a sort of surname.
back 5 The Human and the Heavenly were blended in his personality.
back 6 So the Khang-hsî dictionary defines the phrase;—'a wooden image made of earth,' says Lû Shû-kih.
back 7 A Tâoist of note from some region in the south, perhaps from Khû, having his own share of the Tâoistic contempt for knowledge and culture.
back 8 Probably Lû and the northern states grouped closely round the royal domain.
back 9 They are both supposed to be on horseback.
back 10 In these three cases the ### of the text should be ###.
back 11 So Hui is made to represent the master as a mental Thaumathurgist, and Confucius is made to try to explain the whole thing to him;—but not to my mind successfully. Still a distinction is maintained between the mind and the body.
back 12 He was in the Tâoistic trance, like Nan-kwo Dze-khî, at the beginning of the second Book.
back 13 This 'commencement of things' was not the equivalent of 'our creation out of nothing,' for Mo Tan immediately supposes the existence of the primary ether in its twofold state, as Yin and Y an g; and also of Heaven and Earth, as a twofold Power working, under some regulation and control, yet invisible; that is, under the Tâo. In the same way the process of beginning and ending, growth and decay, life and death go on, no one knows how, or how long. And the contemplation of all this is the cause of unceasing delight to the Perfect man, the possessor of the Tâo. Death is a small matter, merely as a change of feature; and Confucius acknowledges his immeasurable inferiority to Lâo-dze.
back 14 Duke Âi of Lû died in B.C. 468, a century and more before the birth of Kwang-dze. On that, as well as on other grounds, the paragraph cannot be genuine.
back 15 Compare the thirty-eighth Book of the Lî Kî, where Confucius denies that there was any dress peculiar to the scholar.
back 16 Pâi-lî Hsî, a remarkable character of the seventh century B.C., who rose to be chief minister to Mû, the earl (or duke) of Khin, the last of the five Leading Princes of the kingdom. Mû died in B.C. 621. Mencius has much to say of Pâi-lî Hsî.
back 17 Shun's parents wished to kill him; but that did not trouble his mind; his filial piety even affected them.
back 18 His first year as duke of Sung was B.C. 530. The point of the story is not clear.
back 19 Where Zang was cannot be told.
back 20 The old fisherman here was, no doubt, the first marquis of Khî, after the establishment of the dynasty of Kâu, known by various names, as Lü Shang, Thâi-kung Wang, and Kiang Dze-yâ. He did much for the new rule, but his connexion with kings Wän and Wû is a mass of fables. The fishing as if he were not fishing betokened in him the aimlessness of the Tâo.
back 21 That is, that all combinations formed to resist and warp the course of justice had been put an end to.
back 22 This must be the meaning of the ### 'for.' The whole story is found in Lieh-dze, II, p. 5. From Lieh's Book VIII, p. 2, we learn that Lieh-dze's teacher in archery was Yin Hsî, the warden of the pass famous in the history of Lâo-dze.
back 23 Mentioned in Book V, par. 2.
back 24 Sun-shû Âo;—see Mencius VI, ii, 15. He was, no doubt, a good and able man, chief minister to king Kwang of Khû. The legends or edifying stories about him are many; but Kwang-dze, I think, is the author of his being thrice raised and thrice dismissed from office.
back 25 It is difficult to see why this should be predicated of the 'spirits' of the True men.
back 26 Fan was a small state, held at one time by descendants of the famous duke of Kâu;—see the Zo Khwan, I, vii, 6; V, xxiv, 2. But we do not know what had been the relations between the powerful Khû and the feeble Fan, which gave rise to and could explain the remarks made at the entertainment, more honourable to Fan than to Khû.