CHAPTER XIV.
Project Gutenberg EPUB3 edition
Zhuangzi and Giles, Herbert Allen
The Circling Sky.
Argument:—The Ultimate Cause—Integrity of Tao—Music and Tao—Failure of Confucianism—Confucius and Lao Tzŭ—Confucius attains to Tao—Illustrations.
[This chapter is supplementary to ch. v.]
"The sky turns round; the earth stands still; sun and moon pursue one another. Who causes this? Who directs this? Who has leisure enough to see that such movements continue?
"Some think there is a mechanical arrangement which makes these bodies move as they do. Others think that they revolve without being able to stop.
"The clouds cause rain; rain causes clouds. Whose kindly bounty is this? Who has leisure enough to see that such, result is achieved?
"Wind comes from the north. It blows now east, now west; and now it whirls aloft. Who puffs it forth? Who has leisure enough to be flapping it this way or that? I should like to know the cause of all this."
We are not told the name of this questioner.
Wu Han Chao
An ancient worthy.
said, "Come here, and I will tell you. Above there are the Six Influences
The Yin and Yang principles, wind, rain, darkness, and light; as in ch. xi.
Some commentators read, the "Six Cardinal Points," viz.: N., E., S., W., above, and below.
and the Five Virtues.
Charity, duty to one's neighbour, order, wisdom, and truth.
If a ruler keeps in harmony with these, his rule is good; if not, it is bad. By following the nine chapters of the Lo book,
Containing a mystic revelation of knowledge in the form of a diagram, supposed to have been delivered to one of the legendary rulers of China more than 2,000 years before the Christian era.
his rule will be a success and his virtue complete; he will watch over the interests of his people, and all the empire will owe him gratitude. This is to be an eminent ruler."
"A very round answer," says Lin Hsi Chung, "to a very square question."
Tang, a high official of Sung, asked Chuang Tzŭ about charity. Chuang Tzŭ said, "Tigers and wolves have it."
"How so?" asked Tang.
"The natural love between parents and offspring," replied Chuang Tzŭ,—"is not that charity?"
Tang then inquired about perfect charity.
"Perfect charity," said Chuang Tzŭ, "does not admit of love for the individual."
It embraces all men equally. To love one person would imply at least the possibility of hating another. See also p. 167, where Lao Tzŭ refutes the doctrine of universal love.
"Without such love," replied Tang, "it appears to me there would be no such thing as affection, and without affection no filial piety. Does perfect charity not admit of filial piety?"
"Not so," said Chuang Tzŭ. "Perfect charity is the more extensive term. Consequently, it was unnecessary to mention filial piety. It was not that filial piety was omitted. It was merely not particularised.
"A man who travels southwards to Ying,
Capital of the Ch'u State.
cannot see Mount Ming in the north. Why? Because he is too far off.
"Therefore it has been said that it is easy to be respectfully filial, but difficult to be affectionately filial.
The artificial is easier than the natural.
But even that is easier than to become unconscious of one's natural obligations, which is in turn easier than to cause others to be unconscious of the operations thereof.
I.e. to be filial without letting others be conscious of the fact.
Similarly, this is easier than to become altogether unconscious of the world, which again is easier than to cause the world to be unconscious of one's influence upon it.
Such is perfect charity, which operates without letting its operation be known.
"True virtue does nothing, yet it leaves Yao and Shun far behind. Its good influence extends to ten thousand generations, yet no man knoweth it to exist. What boots it then to sigh after charity and duty to one's neighbour?
"Filial piety, fraternal love, charity, duty to one's neighbour, loyalty, truth, chastity, and honesty,—these are all studied efforts, designed to aid the development of virtue. They are only parts of a whole.
"Therefore it has been said, 'Perfect honour includes all the honour a country can give. Perfect wealth includes all the wealth a country can give. Perfect ambition includes all the reputation one can desire.' And by parity of reasoning, Tao does not admit of sub-division."
Pei Mên Ch'êng