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

{fn. 1. Compare this with the same language about Kü Po-yü in Bk. XXV, par. 8. There is no proof to support our author's assertion that the views of Confucius underwent any change.} {fn. 2. 'The Great Source (Root)' here is generally explained by 'the Grand Beginning.' It is not easy to say whether we are to understand an ideal condition of man designed from the first, or the condition of every man as he is born into the world. On the 'powers' received by man, see Mencius VI, i, 6.} {p. 145} former), his approval and disapproval, are manifested, that only serves to direct the speech of men (about him). To make men in heart submit, and not dare to stand up in opposition to him; to establish the fixed law for all under heaven:--ah! ah! I have not attained to that."' 3. Zäng-dze twice took office, and on the two occasions his state of mind was different. He said, 'While my parents were alive I took office, and though my emolument was only three fû{fr. 1} (of grain), my mind was happy. Afterwards when I took office, my emolument was three thousand kung{fr. 2}; but I could not share it with my parents, and my mind was sad.' The other disciples asked Kung-nî, saying, 'Such an one as Shän may be pronounced free from all entanglement:--is he to be blamed for feeling as he did{fr. 3}?' The reply was, 'But he was subject to entanglement{fr. 4}. If he had been free from it, could he have had that sadness? He would have looked on his three fû and three thousand kung no more than on a heron or a mosquito passing before him.'