Sacred Books of the East Vol. 40 - Taoism Vol. 2

Confucius said, 'I beg to ask about your enjoyment in these thoughts.' Lâo Tan replied, 'The {fn. 1. 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.} {p. 48} 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.'