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

{fn. 1. In this long reply there are many evident recognitions of passages in the Tâo Teh King;--compare chapters 9, 10, 55, 58.} {fn. 2. See the description of Dze-khi's Tâoistic trance at the beginning of the second Book.} {p. 82} neither misery nor happiness;--how can it suffer from the calamities incident to men{fr. 1}?' 7. {fr. 2} He whose mind{fr. 3} is thus grandly fixed emits a Heavenly light. In him who emits this heavenly light men see the (True) man. When a man has cultivated himself (up to this point), thenceforth he remains constant in himself. When he is thus constant in himself, (what is merely) the human element will leave him', but Heaven will help him. Those whom their human element has left we call the people of Heaven{fr. 4}. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this{fr. 5} seek for what they cannot {fn. 1. Nan-yung Khû disappears here. His first master, Käng-sang Khû, disappeared in paragraph 4. The different way in which his name is written by Sze-mâ Khien is mentioned in the brief introductory note on p. 153. It should have been further stated there that in the Fourth Book of Lieh-dze (IV, 2b-3b) some account of him is given with his name as written by Khien. A great officer of Khän is introduced as boasting of him that he was a sage, and, through his mastery of the principles of Lâo Tan, could hear with his eyes and see with his ears. Hereupon Khang-zhang is brought to the court of the marquis of Lû to whom he says that the report of him which he had heard was false, adding that he could dispense with the use of his senses altogether, but could not alter their several functions. This being reported to Confucius, he simply laughs at it, but makes no remark.}