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

But where is what was called of old 'the method of the Tâo{fr. 2}?' We must reply, 'It is everywhere.' But then whence does the spiritual{fr. 3} in it come down? and whence does the intelligence{fr. 4} in it come forth? There is that which gives birth to the Sage, and that which gives his perfection to the King:--the origin of both is the One{fr. 5}. Not to be separate from his primal source constitutes what we call the Heavenly man; not to be separate from the essential nature thereof constitutes what we call the Spirit-like man; not to be separate from its real truth constitutes what we call the Perfect man{fr. 6}. {fn. 1. See vol. xxxix, pp. 162, 163.} {fn. 2. All the methods of educational training and schemes of governmental policy, advocated by 'the hundred schools' of human wisdom in contradistinction from the method or art of the Tâo. Fang Shû has little more meaning than our word 'nostrum.'} {fn. 3. Which forms the sage.} {fn. 4. Which forms the sage king.} {fn. 5. Or, one and the same.} {fn. 6. Compare the three definitions in Book I, par. 3.} {p. 215} To regard Heaven as his primal Source, Its Attributes as the Root (of his nature), and the Tâo as the Gate (by which he enters into this inheritance), (knowing also) the prognostics given in change and transformation, constitutes what we call the Sagely man{fr. 1}. To regard benevolence as (the source of all) kindness, righteousness as (the source of all) distinctions, propriety as (the rule of) all conduct, and music as (the idea of) all harmony, thus diffusing a fragrance of gentleness and goodness, constitutes what we call the Superior man{fr. 2}.