Tsê Yang

When Tsê Yang visited the Ch'u State, I Chieh¹ spoke of him to the prince; but the latter refused an audience.

When Tsê Yang visited the Ch'u State, I Chieh¹ spoke to the prince about him. But the prince refused to meet with Tsê Yang.

Upon I Chieh's return, Tsê Yang went to see Wang Kuo,² and asked him to obtain an interview with the prince.

When I Chieh returned, Tsê Yang went to see Wang Kuo,² and asked him to arrange a meeting with the prince.

"I am not so fitted for that," replied Wang Kuo, "as Kung Yüeh Hsiu."³

"I'm not as well suited for that as Kung Yüeh Hsiu," replied Wang Kuo.³

"What sort of a man is he?" enquired Tsê Yang.

"What kind of man is he?" asked Tsê Yang.

"In winter," said Wang Kuo, "he catches turtles on the river. In summer, he reposes in some mountain copse. If any passers-by ask of him, he tells them, "This is my home." Where I Chieh could not succeed, still less should I. I am not equal even to him.

"In winter," said Wang Kuo, "he catches turtles in the river. In summer, he rests in a grove in the mountains. If passersby ask about him, he tells them, "This is my home." If I Chieh could not succeed, I certainly could not. I am not even his equal.

"He is a man without virtue, but possessed of knowledge. Were it not for an air of arrogance, he would be very popular with his superiors. But help without virtue is a hindrance. Shivering people borrowing clothes in the coming spring! Hot people thinking of last winter's icy blast!

"He has knowledge, but no virtue. If he did not seem arrogant, his superiors would like him very much. But help without virtue is a hindrance. Shivering people borrowing clothes when spring is coming! Hot people thinking of last winter's icy blast!

"The prince of Ch'u is dignified and severe. In punishing, he is merciless as a tiger. Only a very practised or a very perfect man could influence him.

"The prince of Ch'u is dignified and stern. When he punishes, he is as merciless as a tiger. Only a very experienced or a truly perfect person could influence him.

"The true Sage, when in obscurity, causes those around him to forget their poverty. When in power, he causes princes to forget ranks and emoluments, and to become as though of low estate. He rejoices exceedingly in all creation. He exults to see Tao diffused among his fellow-men, while suffering no loss himself.⁴

"When the true Sage lives in obscurity, he makes those around him forget their poverty. When he is in power, he makes princes forget their rank and pay and act as if they were of low status. He takes great joy in all creation. He rejoices to see Tao spread among his fellow human beings, while losing nothing himself.⁴

"Thus, although silent, he can instil peace; and by his mere presence cause men to be to each other as father and son. From his very return to passivity comes this active influence for good. So widely does he differ in heart from ordinary men. Wherefore I said, 'Wait for Kung Yüeh Hsiu.'

"Thus, even in silence, he can bring peace. His mere presence can make men treat one another like father and son. This active influence for good comes from his return to passivity. His heart is so different from those of ordinary men. That is why I said, 'Wait for Kung Yüeh Hsiu.'

"The true Sage is free from all embarrassments. All things are to him as One. Yet he knows not that this is so. It is simply nature. In the midst of action he remains the same. He makes God his guide, and men make him theirs. He grieves that wisdom carries one but a short distance, and at times comes altogether to a deadlock.

"The true Sage is free from all difficulties. To him, all things are one. Yet he does not know this. It is simply natural. Even in the midst of action, he remains unchanged. He takes God as his guide, and others take him as theirs. He grieves that wisdom can take a person only so far, and sometimes leads to a complete dead end.

"To a beauty, mankind is the mirror in which she sees herself. If no one tells her she is beautiful, she does not know that she is so. But whether she knows it or whether she does not know it, whether she hears it or whether she does not hear it, her joy will never cease, neither will mankind ever cease to take pleasure therein. It is nature.

"To a beautiful woman, other people are the mirror in which she sees herself. If no one tells her she is beautiful, she does not know it. But whether she knows it or not, and whether she hears it or not, her joy will never end. Nor will people ever stop taking pleasure in her beauty. It is nature."

"The love of a Sage for his fellows likewise finds expression among mankind. Were he not told so, he would not know that he loved his fellows. But whether he knows it or whether he does not know it, whether he hears it or whether he does not hear it, his love for his fellows is without end, and mankind cease not to repose therein.

"A sage's love for others likewise finds expression among people. If no one told him, he would not know that he loved them. But whether he knows it or not, whether he hears it or not, his love for others never ends. People never cease to find comfort in that love.

"The old country, the old home, gladden a wanderer's eyes. Nay, though nine-tenths of it be a howling wilderness, still his eye will be glad. How much more to see sight and hear hearing, from a lofty dais suspended in their very midst!"⁵

"The sight of the old country and the old home gladdens a wanderer's eyes. Even if nine-tenths of the country is a howling wilderness, he is still glad to see it. How much more glad to see and hear from a raised platform suspended in their very midst!"⁵

Jen Hsiang Shih reached the centre and attained.⁶

Jen Hsiang Shih reached the center and attained.⁶

He recognised no beginning, no end, no quantity, no time. Daily modified together with his environment, as part of One he knew no modification. Why not rest in this?

He recognized no beginning, no end, no quantity, and no time. He changed daily along with his surroundings, yet as part of One, he knew no change. Why not rest in this?

To strive to follow God and not to succeed is to display an activity fatal to itself. How can success ever be thus achieved?

Trying to follow God and failing is a self-defeating effort. How can anyone succeed that way?

The true Sage ignores God. He ignores man. He ignores a beginning. He ignores matter. He moves in harmony with his generation and suffers not. He takes things as they come and is not overwhelmed. How are we to become like him?

The true sage ignores God. He ignores people. He ignores beginnings. He ignores matter. He lives in harmony with his own time and does not suffer. He takes things as they come and is not overwhelmed. How can we become like him?

T'ang appointed his Equerry, Mên Yin Têng Hêng, to be his tutor, listening to his counsels but not being restricted by them. He got Tao for himself and a reputation for his tutor. But the reputation was a violation of principle, and landed him in the domain of alternatives.⁷

T'ang appointed his Equerry, Mên Yin Têng Hêng, as his tutor. He listened to his tutor's advice but was not bound by it. He gained Tao for himself and a reputation for his tutor. But the reputation violated principle and landed him in the domain of alternatives.⁷

As a tutor, Confucius pushed care and anxiety to an extreme limit.

As a tutor, Confucius took care and worry to the extreme.

Yung Ch'êng Shih⁸ said, "Take away days, and there would be no years. No inside, no outside."

Yung Ch'êng Shih⁸ said, "Without days, there would be no years. Without an inside, there is no outside."

Prince Hui of Wei had made a treaty with prince Wei of Ch'i, which the latter broke.

Prince Hui of Wei made a treaty with Prince Wei of Ch'i, but Prince Wei broke it.

Thereupon prince Hui was wroth, and was about to send a man to assassinate him. But the Captain-General heard of this, and cried out in shame, "Sire, you are ruler over a mighty State, yet you would seek the vengeance of a common man. Give me two hundred thousand warriors, and I will do the work for you. I will take his people prisoners, and carry off their oxen and horses. I will make the heat of the prince's mind break out on his back. Then I will seize his country, and he will flee. Then you can wring his neck as you please."

Prince Hui was furious and was about to send a man to assassinate him. But the Captain-General heard of the plan and cried out in shame, "Sire, you rule a mighty state, yet you would seek revenge like a common man. Give me two hundred thousand warriors, and I will do the work for you. I will take his people prisoner and carry off their oxen and horses. I will make the prince's anger break out on his back. Then I will seize his country, and he will flee. Then you can wring his neck as you please."

When Chi Tzŭ heard this, he cried out in shame and said, "If you are building a ten-perch wall, and when the wall is near completion, destroy it, you inflict great hardship on the workmen.⁹

When Chi Tzŭ heard this, he cried out in shame and said, "If you build a ten-perch wall and destroy it when it is nearly finished, you cause the workers great hardship.⁹

Now for seven years the troops have not been called out. That is, as it were, your Highness' foundation work. Listen not to the Captain-General. He is a mischievous fellow."

For seven years now, the troops have not been called out. That is, so to speak, the foundation of your Highness's work. Do not listen to the Captain-General. He is a troublemaker."

When Hua Tzŭ¹⁰ heard this, he was very indignant and said, "He who argued in favour of punishing the Ch'i State was a mischievous fellow. And he who argued against punishing the Ch'i State was a mischievous fellow. And he who says that either of the above is a mischievous fellow, is a mischievous fellow himself."

When Hua Tzŭ¹⁰ heard this, he was very angry and said, "The man who argued for punishing the Ch'i State was a troublemaker. And the man who argued against punishing the Ch'i State was a troublemaker. And anyone who calls either of them a troublemaker is a troublemaker himself."

"Where then shall I find what to do?" enquired the prince.

"Where, then, can I find out what to do?" asked the prince.

"In Tao alone," said Hua Tzŭ.

"In Tao alone," said Hua Tzŭ.

When Hui Tzŭ heard this, he introduced Tai Chin Jen to the prince.¹¹

When Hui Tzŭ heard this, he introduced Tai Chin Jen to the prince.¹¹

"There is a creature called a snail," said Tai Chin Jen. "Does your Highness know what I mean?"

"There is a creature called a snail," said Tai Chin Jen. "Does your Highness know what I mean?"

"I do," replied the prince.

"I do," the prince said.

"There is a kingdom on its left horn," continued Tai Chin Jen, "ruled over by Aggression, and another on its right horn, ruled over by Violence. These two rulers are constantly fighting for territory. In such cases, corpses lie about by thousands, and one party will pursue the other for fifteen days before returning."

"There is a kingdom on its left horn," Tai Chin Jen continued, "ruled by Aggression. There is another on its right horn, ruled by Violence. These two rulers are always fighting over territory. In these battles, thousands of corpses lie scattered about. One side will pursue the other for fifteen days before returning."

"Whew!" cried the prince. "Surely you are joking."

"Whew!" cried the prince. "You must be joking."

"Sire," replied Tai Chin Jen, "I beg you to regard it as fact. Does your Highness recognise any limit to space?"

"Sire," Tai Chin Jen replied, "please accept it as fact. Do you believe space has any limits?"

"None," said the prince, "It is boundless."

"None," said the prince. "It has no limits."

"When, therefore," continued Tai Chin Jen, "the mind descends from the contemplation of boundless space to the contemplation of a kingdom with fixed boundaries, that kingdom must seem to be of dimensions infinitesimally small?"

"So," Tai Chin Jen continued, "when the mind turns from contemplating boundless space to contemplating a kingdom with fixed boundaries, must that kingdom seem infinitesimally small?"

"Of course," replied the prince.

"Of course," the prince replied.

"Well then," said Tai Chin Jen, "in a kingdom with fixed boundaries¹² there is the Wei State. In the Wei State there is the city of Liang. In the city of Liang there is a prince. In what does that prince differ from Violence?"¹³

"Well then," said Tai Chin Jen, "within a kingdom with fixed boundaries¹² is the Wei State. In the Wei State is the city of Liang. In Liang there is a prince. How is that prince different from Violence?"¹³

"There is no difference," said the prince.

"There is no difference," said the prince.

Thereupon Tai Chin Jen took his leave, and the prince remained in a state of mental perturbation, as though he had lost something.

Then Tai Chin Jen left. The prince remained troubled, as though he had lost something.

When Tai Chin Jen had gone, Hui Tzŭ presented himself, and the prince said, "Our friend is truly a great man. Sages are not his equal."

After Tai Chin Jen left, Hui Tzŭ came to see the prince. The prince said, "Our friend is truly a great man. Even sages are not his equal."

"If you blow through a tube," replied Hui Tzŭ, "the result will be a note. If you blow through the hole in a sword-hilt, the result will be simply whssh. Yao and Shun have been belauded by mankind; yet compared with Tai Chin Jen they are but whssh."

"If you blow through a tube," replied Hui Tzŭ, "you get a note. If you blow through the hole in a sword hilt, you get only whssh. People have praised Yao and Shun, but compared with Tai Chin Jen they are only whssh."

When Confucius went to Ch'u, he stopped at a restaurant on Mount I. The servant to a man and his wife who lived next door, got up on top of the house.

When Confucius went to Ch'u, he stopped at a restaurant on Mount I. A man and his wife lived next door, and their servant climbed onto the roof of their house.

"Whatever is he doing up there?" asked Tzŭ Lu.

"What is he doing up there?" asked Tzŭ Lu.

"He is a Sage," replied Confucius, "under the garb of a menial. He buries himself among the people.¹⁴

"He is a sage," replied Confucius, "dressed as a servant. He hides himself among the people.¹⁴

He effaces himself at the wayside. Fame, he has none; but his perseverance is inexhaustible. Though his mouth speaks, his heart speaks not. He has turned his back upon mankind, not caring to abide amongst them. He has drowned himself on dry land. I think 'tis I Liao of Shih-nan."¹⁵

He keeps himself out of sight by the roadside. He has no fame, but his perseverance never runs out. Though his mouth speaks, his heart does not. He has turned his back on humanity and does not care to live among people. He has drowned himself on dry land. I think it is I Liao of Shih-nan."¹⁵

Tzŭ Lu asked to be allowed to go and call him; but Confucius stopped him, saying, "No. He knows that I know what he is. He knows that I have come to Ch'u to recommend him to the prince. And he looks on me as a toady. Under the circumstances, as he would scorn to hear the words of a toady, how much more would he scorn to see him in the flesh! How could you keep him?"

Tzŭ Lu asked if he could go and call him, but Confucius stopped him. "No. He knows that I know what he is. He knows that I have come to Ch'u to recommend him to the prince. And he sees me as a toady. Since he would scorn to listen to a toady, how much more would he scorn to see one in person! How could you keep him here?"

Tzŭ Lu went to see, but the house was empty.

Tzŭ Lu went to see, but the house was empty.

The border-warden of Ch'ang-wu said to Tzŭ Lao,¹⁶ "A prince in his administrative details must not lack thoroughness; in his executive details he must not be inefficient. Formerly, in my ploughing I lacked thoroughness, and the results also lacked thoroughness. In my weeding I was inefficient, and the results were also inefficient. By and by, I changed my system. I ploughed deep, and weeded carefully, the result being an excellent harvest, more than I could get through in a year."

The border guard of Ch'ang-wu said to Tzŭ Lao,¹⁶ "A prince must be thorough in managing affairs and efficient in carrying them out. In the past, I was not thorough when I ploughed, and my results were not thorough either. I was inefficient when I weeded, and my results were inefficient too. Later, I changed my methods. I ploughed deeply and weeded carefully. The result was an excellent harvest, more than I could use in a year."

Chuang Tzŭ, upon hearing this, observed, "The men of to-day in their self-regulation and their self-organisation are mostly as the Border-warden has described. They put their Godhead out of sight. They abandon their natural dispositions. They get rid of all feeling. They part with their souls, carried away by the fashion of the hour.

When Chuang Tzŭ heard this, he said, "Most people today regulate and organize themselves just as the Border-warden described. They hide their Godhead. They abandon their natural dispositions. They rid themselves of all feeling. Swept up by the fashion of the moment, they give up their souls.

"Those who lack thoroughness in regard to their natural dispositions suffer an evil tribe to take the place thereof.¹⁷

"Those who do not fully follow their natural dispositions allow an evil tribe to take their place.¹⁷

These grow up rank as reeds and rushes, at first of apparent value to the body, but afterwards to destroy the natural disposition. Then they break out, at random, like sores and ulcers carrying off pent-up humours."

These grow thick and wild like reeds and rushes. At first they seem beneficial to the body, but later they destroy its natural disposition. Then they break out at random, like sores and ulcers draining pent-up bodily fluids."

Poh Chü was studying under Lao Tzŭ. "Let us go," said he, "and wander over the world."¹⁸

Poh Chü was studying under Lao Tzŭ. "Let's go and wander around the world," he said.¹⁸

"No," replied Lao Tzŭ, "the world is just as you see it here."

"No," said Lao Tzŭ, "the world is just as you see it here."

But as he again urged it, Lao Tzŭ said, "Where would you go to begin with?"

But when he pressed the matter again, Lao Tzŭ said, "Where would you go first?"

"I would begin," answered Poh Chü, "by going to the Ch'i State. There I would view the dead bodies of their malefactors. I would push them to make them rise. I would take off my robes and cover them. I would cry to God and bemoan their lot, as follows:—'O sirs, O sirs, there was trouble upon earth, and you were the first to fall into it!'

"I would begin," Poh Chü replied, "by going to the Ch'i State. There I would look at the bodies of their criminals. I would push them, trying to make them rise. I would take off my robes and cover them. I would cry out to God and mourn their fate, saying: 'Oh, sirs, oh, sirs, there was trouble on earth, and you were the first to fall into it!'

"I would say, 'Perhaps you were robbers, or perhaps murderers?' ... Honour and disgrace were set up, and evil followed. Wealth was accumulated, and contentions began. Now the evil which has been set up and the contentions which have accumulated, endlessly weary man's body and give him no rest. What escape is there from this?¹⁹

"I would say, 'Perhaps you were robbers, or perhaps murderers?' ... Honor and disgrace were established, and evil followed. Wealth was accumulated, and disputes began. Now the evil that was established and the disputes that have accumulated endlessly wear people out and give them no rest. How can they escape this?¹⁹

"The rulers of old set off all success to the credit of their people, attributing all failure to themselves. All that was right went to the credit of their people, all that was wrong they attributed to themselves. Therefore, if any matter fell short of achievement, they turned and blamed themselves.

"The rulers of old gave their people credit for all successes and took responsibility for all failures. They gave their people credit for all that was right and took responsibility for all that was wrong. Therefore, if anything fell short of success, they blamed themselves.

"Not so the rulers of to-day. They conceal a thing and blame those who cannot see it. They impose dangerous tasks and punish those who dare not undertake them. They inflict heavy burdens and chastise those who cannot bear them. They ordain long marches and slay those who cannot make them.

"Today's rulers are different. They hide things and blame those who cannot see them. They assign dangerous tasks and punish those who dare not undertake them. They impose heavy burdens and punish those who cannot bear them. They order long marches and kill those who cannot complete them.

"And the people, feeling that their powers are inadequate, have recourse to fraud. For when there is so much fraud about,²⁰ how can the people be otherwise than fraudulent? If their strength is insufficient, they will have recourse to fraud. If their knowledge is insufficient, they will have recourse to deceit. If their means are insufficient, they will steal. And for such robbery and theft, who is really responsible?"

"And when people feel their abilities are inadequate, they turn to fraud. For when there is so much fraud around,²⁰ how can people be anything but fraudulent? If they lack strength, they will turn to fraud. If they lack knowledge, they will turn to deception. If they lack resources, they will steal. And who is really responsible for such robbery and theft?"

When Chü Poh Yü²¹ reached his sixtieth year, he changed his opinions. What he had previously regarded as right, he now came to regard as wrong. But who shall say whether the right of to-day may not be as wrong as the wrong of the previous fifty-nine years?²²

When Chü Poh Yü²¹ turned sixty, he changed his mind. What he had thought was right, he now thought was wrong. But who can say whether what he thinks is right today may not be just as wrong as what he thought during the previous fifty-nine years?²²

Things are produced around us, but no one knows the whence. They issue forth, but no one sees the portal. Men one and all value that part of knowledge which is known. They do not know how to avail themselves of the unknown in order to reach knowledge. Is not this misguided?²³

Things come into being around us, but no one knows where they come from. They emerge, but no one sees the opening they come through. Everyone values what is already known. They do not know how to use the unknown to gain knowledge. Isn’t this misguided?²³

Alas! alas! the impossibility of escaping from this state results in what is known as elective affinity.²⁴

Alas! Alas! The inability to escape this state leads to what is known as elective affinity.²⁴

Confucius asked the historiographers Ta T'ao, Poh Ch'ang Ch'ien, and Hsi Wei, saying, "Duke Ling of Wei was fond of wine and given up to pleasure, and neglected the administration of his State. He spent his time in hunting, and did not cultivate the goodwill of the other feudal princes. How was it he came to be called Ling?"²⁵

Confucius asked the historians Ta T'ao, Poh Ch'ang Ch'ien, and Hsi Wei, "Duke Ling of Wei loved wine and devoted himself to pleasure. He neglected the affairs of his State and spent his time hunting. He did not cultivate the goodwill of the other feudal princes. How did he come to be called Ling?"²⁵

"For those very reasons," replied Ta T'ao.

"For those very reasons," Ta T'ao replied.

"The Duke," said Poh Ch'ang Ch'ien, "had three wives. He was having a bath together with them when Shih Ch'in, summoned by his Highness, entered the apartment. Thereupon the Duke covered himself and the ladies. So outrageously did he behave on the one hand, and yet so respectful was he towards a virtuous man. Hence he was called Ling."

"The Duke," said Poh Ch'ang Ch'ien, "had three wives. He was bathing with them when Shih Ch'in, whom his Highness had summoned, entered the room. The Duke then covered himself and the women. His behavior was outrageous, yet he showed such respect for a virtuous man. That is why he was called Ling."

"When the Duke died," said Hsi Wei, "divination showed that it would be inauspicious to bury him in the old family burying-ground, but auspicious to bury him at Sha-ch'iu. And upon digging a grave there, several fathoms deep, a stone coffin was found, which, being cleaned, yielded the following inscription:—Posterity cannot be trusted. Duke Ling will seize this for his tomb.

"When the Duke died," said Hsi Wei, "divination showed that it would be unlucky to bury him in the old family burial ground. But it would be lucky to bury him at Sha-ch'iu. When a grave was dug there, several fathoms deep, a stone coffin was found. After it was cleaned, this inscription appeared: Posterity cannot be trusted. Duke Ling will seize this for his tomb.

"As a matter of fact, Duke Ling had been named Ling long before. What should these two persons know about it?"²⁶

"In fact, Duke Ling had been named Ling long before. What could these two people know about that?"²⁶

Shao Chih asked T'ai Kung Tiao, saying, "What is meant by society?"²⁷

Shao Chih asked T'ai Kung Tiao, "What does society mean?"²⁷

"Society," replied T'ai Kung Tiao, "is an agreement of a certain number of families and individuals to abide by certain customs. Discordant elements unite to form a harmonious whole. Take away this unity and each has a separate individuality.

"Society," replied T'ai Kung Tiao, "is an agreement among a number of families and individuals to follow certain customs. Different elements come together to form a harmonious whole. Take away that unity, and each remains a separate individual.

"Point at any one of the many parts of a horse, and that is not a horse, although there is the horse before you. It is the combination of all which makes the horse.

"Point to any one part of a horse, and that part is not a horse, although the horse stands before you. All the parts together make the horse.

"Similarly, a mountain is high because of its individual particles. A river is large because of its individual drops. And he is a just man who regards all parts from the point of view of the whole.

"Similarly, a mountain is high because of its individual particles. A river is large because of its individual drops. And a just man sees all parts from the point of view of the whole.

"Thus, in regard to the views of others, he holds his own opinion, but not obstinately. In regard to his own views, while conscious of their truth, he does not despise the opinions of others.

"So, when faced with others' views, he holds to his own opinion, but not stubbornly. Though he knows his own views are true, he does not look down on others' opinions.

"The four seasons have different characteristics, but God shows no preference for either, and therefore we have the year complete.²⁸

"The four seasons are different, but God favors none of them. So we have a complete year.²⁸

The functions of the various classes of officials differ; but the sovereign shows no partiality, and therefore the empire is governed. There are the civil and the military; but the truly great man shows no preference for either, and therefore their efficacy is complete. All things are under the operation of varying laws; but Tao shows no partiality and therefore it cannot be identified.²⁹

Different classes of officials have different duties. But the sovereign favors none of them, so the empire is governed. There are civil and military officials. But the truly great person favors neither group, so both are fully effective. All things operate according to different laws. But Tao favors none of them, so it cannot be identified.²⁹

Not being able to be identified, it consequently does nothing. And by doing nothing all things can be done.

It cannot be identified, so it does nothing. And by doing nothing, all things can be done.

"Seasons have their beginnings and their ends. Generations change and change. Good and evil fortune alternate, bringing sorrow here, happiness there.³⁰

"Seasons begin and end. Generations keep changing. Good and bad fortune take turns, bringing sorrow to some and happiness to others.³⁰

He who obstinately views things from his own standpoint only, may be right in one case and wrong in another. Just as in a great jungle all kinds of shrubs are found together; or as on a mountain you see trees and stones indiscriminately mixed,—so is what we call society."

Someone who stubbornly sees things only from their own point of view may be right in one case and wrong in another. Society is like a vast jungle where all kinds of shrubs grow together, or a mountain where trees and stones are mixed together."

"Would it not do then," asked Shao Chih, "if we were to call this Tao?"

"Would it work," Shao Chih asked, "if we called this Tao?"

"It would not," replied T'ai Kung Tiao. "All creation is made up of more than ten thousand things. We speak of creation as the Ten Thousand Things merely because it is a convenient term by which to express a large number. In point of outward shape the universe is vast. In point of influence the Positive and Negative principles are mighty. Yet Tao folds them all in its embrace. For convenience' sake the bond of society is called great. But how can that which is thus conditioned³¹ be compared with Tao? There is as wide a difference between them as there is between a horse and a dog."

"It would not," replied T'ai Kung Tiao. "All creation is made up of more than ten thousand things. We call creation the Ten Thousand Things simply because it is a convenient way to express a large number. The universe is vast in its outward form. The Positive and Negative principles are mighty in their influence. Yet Tao embraces them all. For convenience, we call the bond of society great. But how can something limited in this way³¹ be compared with Tao? The difference between them is as great as the difference between a horse and a dog."

"Whence then," enquired Shao Chih, "comes the vitality of all things between the four points of the compass, between heaven above and earth beneath?"

"Then where," asked Shao Chih, "does the vitality of all things come from, in every direction, between heaven and earth?"

"The Positive and Negative principles," answered T'ai Kung Tiao, "influence, act upon, and regulate each other. The four seasons alternate with, give birth to, and destroy one another. Hence, loves and hates, and courses rejected and courses adopted. Hence too, the intercourse of the sexes.

"The Positive and Negative principles," replied T'ai Kung Tiao, "influence, affect, and regulate each other. The four seasons follow, give birth to, and destroy one another. From this come love and hate, and the choices we reject or accept. From this, too, comes intercourse between the sexes.

"States of peril and safety alternate. Good and evil fortune give birth to one another. Slowness and speed are mutually exclusive. Collection and dispersion are correlates. The actuality of these may be noted.³²

"Danger and safety alternate. Good fortune and bad fortune give rise to each other. Slowness and speed cannot exist together. Gathering and scattering are related. These facts can be observed.³²

The essence of each can be verified. There is regular movement forward, modified by deflection into a curve. Exhaustion leads to renewal. The end introduces a new beginning. This is the law of material existences. The force of language, the reach of knowledge, cannot pass beyond the bounds of such material existences. The disciple of Tao refrains from prying into the states after or before. Human speculation stops short of this."

The essence of each can be verified. Everything moves steadily forward, though its course bends into a curve. Exhaustion leads to renewal. The end brings a new beginning. This is the law of material existence. Neither language nor knowledge can reach beyond the limits of material existence. A follower of Tao does not probe into what comes before or after. Human speculation stops short of this.

"Chi Chên," said Shao Chih, "taught Chance; Chieh Tzŭ taught Predestination.³³

"Chi Chên," said Shao Chih, "taught Chance. Chieh Tzŭ taught Predestination.³³

In the speculations of these two schools, on which side did right lie?"

Which of these two schools was right in its thinking?"

"The cock crows," replied T'ai Kung Tiao, "and the dog barks. So much we know. But the wisest of us could not say why one crows and the other barks, nor guess why they crow or bark at all.

"The rooster crows," replied T'ai Kung Tiao, "and the dog barks. We know that much. But even the wisest of us could not say why one crows and the other barks. Nor could they guess why either one makes a sound at all.

"Let me explain. The infinitely small is inappreciable; the infinitely great is immeasurable. Chance and Predestination must refer to the conditioned. Consequently, both are wrong.

"Let me explain. The infinitely small cannot be perceived. The infinitely great cannot be measured. Chance and Predestination must refer to things that depend on conditions. So both are wrong.

"Predestination involves a real existence.³⁴

"Predestination involves something that really exists.³⁴

Chance implies an absolute absence of any principle. To have a name and the embodiment thereof,—this is to have a material existence. To have no name and no embodiment,—of this one can speak and think; but the more one speaks the farther off one gets.

Chance means the complete absence of any principle. To have a name and a form is to have a material existence. One can speak and think about what has no name and no form, but the more one speaks, the farther away one gets.

"The unborn creature cannot be kept from life.³⁵

"The unborn creature cannot be prevented from coming to life.³⁵

The dead cannot be tracked. From birth to death is but a span; yet the secret cannot be known. Chance and Predestination are but à priori solutions.

The dead cannot be traced. The time from birth to death is brief, but the secret cannot be known. Chance and Predestination are only a priori explanations.

"When I seek for a beginning, I find only time infinite. When I look forward to an end, I see only time infinite. Infinity of time past and to come implies no beginning and is in accordance with the laws of material existences. Predestination and Chance give us a beginning, but one which is compatible only with the existence of matter.³⁶

"When I search for a beginning, I find only endless time. When I look ahead for an end, I see only endless time. Endless time, past and future, implies no beginning and agrees with the laws governing material things. Predestination and Chance give us a beginning, but one possible only if matter exists.³⁶

"Tao cannot be existent. If it were existent, it could not be non-existent. The very name of Tao is only adopted for convenience' sake. Predestination and Chance are limited to material existences. How can they bear upon the infinite?

"Tao cannot exist. If it existed, it could not also be nonexistent. The name Tao is used only for convenience. Predestination and Chance apply only to material things. How can they apply to the infinite?

"Were language adequate, it would take but a day to fully set forth Tao. Not being adequate, it takes that time to explain material existences. Tao is something beyond material existences. It cannot be conveyed either by words or by silence. In that state which is neither speech nor silence, its transcendental nature may be apprehended."³⁷

"If language were adequate, it would take only a day to fully explain Tao. But language is not adequate, so it takes a day to explain material things. Tao is beyond material things. It cannot be conveyed by words or by silence. In a state that is neither speech nor silence, its transcendent nature may be understood."³⁷