○二○ ○二年七月一日 北門成問於黄帝曰○帝張咸池之樂於洞庭之野 ○至愿○名譽并焉○是以道不渝○ 也○故曰○至貴○國爵并焉○至富○國財并焉 ○忠信貞廉○此皆自勉以役其德者也○不足多 莫知也○豈直大息而言仁孝乎哉○夫孝悌仁義 夫德遺堯○舜而不為也○利澤施於萬世○天下 ○兼忘天下難○兼忘天下易○使天下兼忘我難 以忘親難○忘親易○使親忘我難○使親忘我易 也○故曰○以敬孝易○以愛孝難○以愛孝易○ 至於郢○北面而不見冥山○是何也○則去之遠 ○此非過孝之言也○不及孝之言也○夫南行者 莊子曰○不然○夫至仁尚矣○孝固不足以言之 謂至仁不孝○可乎○ 大宰曰○蕩聞之○無親則不愛○不愛則不孝○ 莊子曰○至仁無親○ 曰○請問至仁○ 莊子曰○父子相親○何為不仁○ 曰○何謂也○ 商大宰蕩問仁於莊子○莊子曰○虎狼○仁也○ 臨照下土○天下戴之○此謂上皇○ 順之則治○逆之則凶○九洛之事○治成德備○ 巫咸袑曰○來○吾語女○天有六极五常○帝王 故○ 仿徨○孰嘘吸是○孰居無事而披拂是○敢問何 無事淫樂而勸是○風起北方○一西一東○有上 ○雲者為雨乎○雨者為雲乎○孰隆施是○孰居 有機緘而不得已乎○意者其運轉而不能自止邪 張是○孰維綱是○孰居無事推而行是○意者其 天其運乎○地其運乎○日月其爭於所乎○孰主 莊子

南華經

第十四章

天運

孔子西游於衛○顏淵問師金曰○以夫子之行為 惑○惑故愚○愚故道○道可載而與之俱也○ 惧○惧故祟○吾又次之以怠○怠故遁○卒之於 汝欲聽之而無接焉○而故惑也○樂也者○始於 其形○充滿天地○苞裹六极○ 故有焱氏為之頌曰○聽之不聞其聲○視之不見 而心說○ 也○天機不張而五官皆備○此之謂天樂○無言 世疑之○稽於聖人○聖也者○達於情而遂於命 或謂之實○或謂之荣○行流散徙○不主常聲○ 動於無方○居於窈冥○或謂之死○或謂之生○ 生○林樂而無形○布揮而不曳○幽昏而無聲○ 之以無怠之聲○調之以自然之命○故若混逐叢 形充空虛○乃至委蛇○汝委蛇○故怠○吾又奏 所欲見○力屈乎所欲逐○吾既不及○已夫○ 儻然立於四虛之道○倚於槁梧而吟○目知窮乎 之而不能見也○逐之而不能及也○ 有窮○流之於無止○子欲慮之而不能知也○望 是故鬼神守其幽○日月星辰行其紀○吾止之於 涂郤守神○以物為量○其聲揮綽○其名高明○ 變化齊一○不主故常○在谷滿谷○在坑滿坑○ 能柔能剛○ 陰陽之和○燭之以日月之明○其聲能短能長○ 常無窮○而一不可待○汝故惧也○吾又奏之以 卒無尾○其始無首○一死一生○一僨一起○所 和○流光其聲○蟄虫始作○吾惊之以雷霆○其 生○一盛一衰○文武倫經○一清一濁○陰陽調 行之以禮義○建之以大清○四時迭起○萬物循 帝曰○汝殆其然哉○吾奏之以人○徵之以天○ 默默○乃不自得○ ○吾始聞之惧○复聞之怠○卒聞之而惑○蕩蕩
亦得道乎○ 老聃曰○子来乎○吾聞子○北方之賢者也○子 孔子行年五十有一而不聞道○乃南之沛見老聃 而不知顰之所以美○惜乎○而夫子其窮哉○ 而不出○貧人見之○挈妻子而去走○彼知顰美 ○歸亦捧心而顰其里其里之富人見之○堅閉門 故西施病心而顰其里○其里之丑人見之而美之 而后慊○觀古今之異○猶猨狙之異乎周公也○ 取猨狙而衣以周公之服○彼必齕嚙挽裂○尽去 皆可於口○故禮義法度者○應時而變者也○今 帝之禮義法度○其猶柤梨橘柚邪○其味相反而 之禮義法度○不矜於同而矜於治○故譬三皇五 人者也○故俯仰而不得罪於人○故夫三皇五帝 ○引之則俯○舍之則仰○彼○人之所引○非引 傳○應物而不窮者也○且子獨不見夫桔槔者乎 也○勞而無功○身必有殃○彼未知夫無陸方之 ○周魯非舟車與○今蘄行周於魯○是猶推舟於 求推之於陸○則没世不行尋常○古今非水陸與 舟○而陸行莫如用車○以舟之可行於水也○而 食○死生相與鄰○是非其瞇邪○夫水行莫如用 商周○是非其梦邪○圍於陳蔡之間○七日不火 游居寝卧其下○故伐樹於宋○削跡於衛○窮於 數瞇焉○今而夫子亦取先王已陳芻狗○聚弟子 ○巾以文綉○游居寝卧其下○彼不得梦○必且 首脊○蘇者取而爨之而已○將复取而盛以篋衍 綉○尸祝齊戒以將之○及其已陳也○行者踐其 師金曰○夫芻狗之未陳也○盛以篋衍○巾以文 颜淵曰○何也○ 師金曰○惜乎○而夫子其窮哉○ 奚如○
處於陸○相呴以濕○相濡以沫○不若相忘於江 為辯○名譽之觀○不足以為廣○泉涸○魚相與 日浴而白○鳥不日黔而黑○黑白之朴○不足以 ○又奚杰杰然若負建鼓而求亡子者邪○夫鵠不 天下無失其朴○吾子亦放風而動○總德而立矣 ○夫仁義慘然○乃憤吾心○亂莫大焉○吾子使 則天地四方易位矣○蚊虻噆肤○則通昔不寐矣 孔子見老聃而語仁義○老聃曰○夫播糠瞇目○ 不然者○天門弗開矣○ 湮者為能用之○故曰○正者○正也○其心以為 諫○教○生殺八者○正之器也○唯循大變無所 所不休者○是天之戮民也○怨○恩○取○與○ ○操之則栗○舍之則悲○而一無所鍳○以窺其 以顯為是者○不能讓名○親權者○不能與人柄 古者謂是采真之游○以富為是者○不能讓禄○ 遙○無為也○苟簡○易養也○不貸○無出也○ 逍遙之虛○食於苟簡之田○立於不貸之圃○逍 多責○古之至人○假道於仁○托宿於義○以游 先王之蘧庐也○止可以一宿而不可久處○覯而 ○聖人不隱○名○公器也○不可多取○仁義○ ○不受於外○聖人不出○由外入者○無主於中 也○中無主而不止○外無正而不行○由中出者 與人○則人莫不與其子孫○然而不可者○無佗 而可以告人○則人莫不告其兄弟○使道而可以 君○使道而可進○則人莫不進之於其親○使道 老子曰○然○使道而可献○則人莫不献之於其 曰○吾求之於陰陽○十有二年而未得也○ 老子曰○子又惡乎求之哉○ 曰○吾求之於度數○五年而未得也○ 老子曰○子惡乎求之哉○ 孔子曰○未得也○
子貢蹴蹴然立不安○ 耻乎○其無耻也○ 莫得安其性命之情者○而猶自以為聖人○不可 墮四時之施○其知慘於蠣蠆之尾○鮮規之獸○ 三皇之知○上悖日月之明○下睽山川之精○中 三皇五帝之治天下○名曰治之○而亂莫甚焉○ 其作始有倫○而今乎婦女○何言哉○餘語汝○ 种而○天下○耳○是以天下大駭○儒墨皆起○ 民心變○人有心而兵有順○殺盗非殺人○自為 乎孩而始誰○則人始有殀矣○禹之治天下○使 競○民孕婦十月生子○子生五月而能言○不至 其親殺其服而民不非也○舜之治天下○使民心 而民不非也○堯之治天下○使民心親○民有為 ○黄帝之治天下○使民心一○民有其親死不哭 老聃曰○小子少進○餘語汝三皇五帝之治天下 同○ 王順紂而不敢逆○武王逆紂而不肯順○故曰不 對曰○堯授舜○舜授禹○禹用力而湯用兵○文 老聃曰○小子少進○子何以謂不同○ 一也○而先生獨以為非聖人○如何哉○ 子貢曰○夫三皇五帝之治天下不同○其系聲名 ○予年渾而往矣○子將何以戒我乎○ 遂以孔子聲見老聃○老聃方將倨堂而應○微曰 ○發動如天地者乎○賜亦可得而觀乎○ 子貢曰○然則人固有尸居而龍見○雷聲而淵默 嗋○予又何規老聃哉○ 散而成章○乘雲氣而養乎陰陽○予口張而不能 孔子曰○吾乃今於是乎見龍○龍○合而成体○ 老聃○亦得將何規哉○ 孔子見老聃歸○三日不談○弟子問曰○夫子見 湖○
○二○ ○二年七月一日 有錯字請通知我 老子曰○可○丘得之矣○ 丘不與化為人○不與化為人○安能化人○ ○魚傅沫○細要者化○有弟而兄啼○久矣○夫 孔子不出三月○复見○曰○丘得之矣○鳥鵲孺 苟得於道○無自而不可○失焉者○無自而可 性不可易○命不可變○時不可止○道不可壅○ ○雌應於下風而風化○類自為雌雄○故風化○ 鶂之相視○眸子不渾而風化○虫○雄嗚於上風 猶跡也○夫跡○履之所出○而跡豈履哉○夫白 先王之陳跡也○豈其所以跡哉○今子之所言○ 老子曰○幸矣○子之不遇治世之君○夫六經○ 無所鈎用○甚矣○夫人之難說也○道之難明邪 七十二君○論先王之道而明周○召之跡○一君 秋○六經○自以為久矣○孰知其故矣○以奸者 孔子謂老聃曰○丘治詩○書○禮○樂○易○春

Chapter 14 -- The Circling Sky

"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 cause 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."

Wu Han Chao said, "Come here, and I will tell you. Above there are the 6 influences and the 5 virtues. If a ruler keeps in harmony with these, his rule is good; if not it is bad. By allowing the nine chapters of the Lo book, 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."

Tang, a high official of Sung, asked Chuang Tzu about charity. Chuang Tzu said, "Tigers and wolves have it."

"How so?" asked Tang.

"The natural love between parents and offspring," replied Chuang Tzu, "is not that charity?"

Tang then inquired about perfect charity.

"Perfect charity," said Chuang Tzu, "does not admit of love for the individual."

"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 Tzu. "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 particularized. A man who travels southwards to Ming, 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. 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. 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.

"True virtue does nothing, yet it leaves Yao and Shun far behind. Its good influence extends to 10 thousand generations, yet no man knows it to exist. What boots it then to sigh after charity and duty to one's neighbor? Filial piety, fraternal love, charity, duty to one's neighbor, 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 honor includes all the honor 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 Men Ch'eng said to the Yellow Emperor, "When your Majesty played the Han-Ch'ih in the wilds of Tung-t'ing, the first time I heard it I was afraid, the second time I was amazed, and the last time I was confused, speechless, overwhelmed."

"You are not far from the truth, "replied the Yellow Emperor. "I played as a man, drawing inspiration from God. The execution was punctilious, the expression sublime. Perfect music first shapes itself according to a human standard; then it follows the lines of the divine; then it proceeds in harmony with the 5 virtues; then it passes into spontaneity. The 4 seasons are then blended, and all creation is brought into accord. As the seasons come forth in turn, so are all things produced. Now fullness, now decay, now soft and loud in turn, now clear, now muffled, the harmony of Yin and Yang. Like a flash was the sound which roused you as the insect world is roused, followed by a thundering peal, without end and without beginning, now dying, now living, now sinking, now rising on and on without a moment's break. And so you were afraid.

"When I played again, it was the harmony of the Yin and Yang, lighted by the glory of sun and moon; now broken, now prolonged, now gentle, now severe, in one unbroken, unfathomable volume of sound. Filling valley and gorge, stopping the ears and dominating the senses, adapting itself to the capacities of things,-- the sound whirled around on all sides, with shrill note and clear. The spirits of darkness kept to their domain. Sun, moon, and stars, pursued their appointed course. When the melody was exhausted I stopped; if the melody did not stop, I went on.

"You would have sympathized, but you could not understand. You would have looked, but you could not see. You would have pursued but you could not overtake. You stood dazed in the middle of the wilderness, leaning against a tree and crooning, your eyes conscious of exhausted vision, your strength failing for the pursuit, and so unable to overtake me. Your frame was but an empty shell. You were completely at a loss, and  so you were amazed.

"Then I played in sounds which produce no amazement, the melodious law of spontaneity, springing forth like nature's countless buds, in manifold but formless joy, as though poured forth to the dregs, in deep but soundless bass. Beginning nowhere, the melody rested in void; some would say dead, others alive, others real, others ornamental, as it scattered itself on all sides in never to be anticipated chords.

"The wondering world enquires of the Sage. He is in relation with its variations and follows the same eternal law When no machinery is set in motion, and yet the instrumentation is complete, this is the music of God. The mind awakes to its enjoyment without waiting to be called. Accordingly, Yu Piao praised it, saying 'Listening you cannot hear its sound; gazing you cannot see its form. It fills heaven and earth. It embraces the 6 cardinal points.' Now you desired to listen to it, but you were not able to grasp its existence. And so you were confused.

"My music first induced fear; and as a consequence, respect. I then added amazement, by which you were isolated. And lastly, confusion; for confusion means absence of sense, and absence of sense means Tao, and Tao means absorption therein."

When Confucius traveled west to the Wei State, Yen Yuan asked Shih Chin, saying, "What think you of my Master?" 

"Alas!" replied Shih Chin, "he is not a success."

"How so?" enquired Yen Yuan.

"Before the straw dog has been offered in sacrifice," replied Shih Chin, "it is kept in a box, wrapped up in an embroidered cloth, and the augur fasts before using it. But when it has once been offered up, passer-by trample over its body, and fuel-gatherers pick it up for burning. Then, if any one should take it, and again putting it in a box and wrapping it up in an embroidered cloth, watch and sleep alongside, he would not only dream, but have nightmare into the bargain.

"Now your Master has been thus treating the ancients, who are like the dog which has already been offered in sacrifice. He causes his disciples to watch and sleep alongside of them. Consequently, his tree has been cut down in Sung; they will have none of him in Wei; in fact, his chances among the Shangs and the Chous are exhausted. Is not this the dream? And then to be surrounded by the Ch'ens and the Ts'ais, seven days without food, death staring him in the face,--is not this the nightmare?

"For traveling by water there is nothing like a boat. For traveling by land there is nothing like a cart. This because a boat moves readily in water; but were you to try to push it on land you would never succeed in making it go. Now ancient and modern times may be liken unto water and land; Chou and Lu to the boat and the cart. To try to make the customs of Chou succeed in Lu, is like pushing a boat on land: great trouble and no result, except certain injury to oneself. Your Master has not yet learnt the doctrine of non-angularity, of self-adaptation to externals.

"Have you never seen a well-sweep? You pull it, and down it comes. You released it, and up it goes. It is the man who pulls the well-sweep, and not the well-sweep which pulls the man; so that both in coming down and going up, it does not run counter to the wishes of the man. And so it was that the ceremonial and obligations and laws of the Three Emperors and Five Rulers did not aim at uniformity of application but at good government of the empire. Their ceremonial, obligations, laws, etc., were like the cherry-apple, the pear, the orange, and the pomelo,--all differing in flavor but each palatable. They changed with the changing season.

"Dress up a monkey in the robes of Chou Kung and it will not be happy until they are torn to shreds. And the difference between past and present is much the same as the difference between Chou Kung and a monkey.

"When Hsi Shih was distressed in mind, she knitted her brows. An ugly woman of the village, seeing how beautiful she looked, went home, and having worked herself into a fit frame of mind, knitted her brows. The result was that the rich people of the place barred up their doors and would not come out, while the poor people took their wives and children and departed elsewhere. That woman saw the beauty of knitted brows, but she did not see wherein the beauty of knitted brows lay.

"Alas! your Master is emphatically not a success."

Confucius had lived to the age of 51 without hearing Tao, when he went south to Pei, to see Lao Tzu.

Lao Tzu said, "So you have come, Sir, have you? I hear you are considered a wise man up north. Have you got Tao?"

"Not yet," answered Confucius.

"In what direction," asked Lao Tzu, "have you sought for it?"

"I sought it for 5 years," replied Confucius, "in the science of numbers, but did not succeed."

"And then?...."continued Lao Tzu.

"Then," said Confucius, "I spent 12 years seeking for it in the doctrine of the Yin and Yang, also without success."

"Just so," rejoined Lao Tzu. "Were Tao something which could be presented, there is no man but would present it to his sovereign, or to his parents. Could it be imparted or given, there is no man but would impart it to his brother or give it to his child. But this is impossible, for the following reason. Unless there is a suitable endowment within, Tao will not abide. Unless there is outward correctness, Tao will not operate. The external being unfitted for the impression of the internal, the true Sage does not seek to imprint. The internal being unfitted for the reception of the external, the true Sage does not seek to receive. Reputation is public property; you may not appropriate it in excess. Charity and duty to one's neighbor are as caravanserais established by wise rulers of old; you may stop there one night, but not for long, or you will incur reproach.

"The perfect men of old took their road through charity, stopping a night with duty to their neighbor, on their way to ramble in transcendental space. Feeding on the produce of non-cultivation, and establishing themselves in the domain of no obligations, they enjoyed their transcendental inaction. Their food was ready to hand; and being under no obligations to others, they did not put any one under obligation to themselves. The ancients called this the outward visible sign of an inward and spiritual grace.

"Those who make wealth their all in all, cannot bear loss of money. Those who make distinction their all in all, cannot bear loss of fame. Those who affect power will not place authority in the hands of others. Anxious while holding, distressed if losing, yet never taking warning from the past and seeing the folly of their pursuit,--such men are the accursed of God.

"Resentment, gratitude, taking, giving, censure of self, instruction of others, power of life and death,--these 8 are the instruments of right; but only he who can adapt himself to the vicissitudes of fortune, without being carried away, is fit to use them. Such a one is an upright man among the upright. And he whose heart is not so constituted,--the door of divine intelligence is not yet opened for him."

Confucius visited Lao Tzu, and spoke of charity and duty to one's neighbor.

Lao Tzu said, "The chaff from winnowing will blind a man's eyes so that he cannot tell the points of the compass. Mosquitoes will keep a man awake all night with their biting. And just in the same way this talk of charity and duty to one's neighbor drives me nearly crazy. Sir! strive to keep the world to its own original simplicity. And as the wind blows where it listens, so let Virtue establish itself. Wherefore such undue energy, as though searching for a fugitive with a big drum?

"The heron is white without a daily bath. The raven is black without daily coloring itself. The original simplicity of black and white is beyond the reach of argument. The vista of fame and reputation is not worthy of enlargement. When the pond dries up and the fishes are left upon dry ground, to moisten them with the breath or to damp them with a little spittle is not to be compared with leaving them in the first instance in their native rivers and lakes."

On returning from the visit ti Lao Tzu, Confucius did not speak for 3 days. A disciple asked him, saying, "Master, when you saw Lao Tzu, in what direction did you admonish him?"

"I saw a Dragon," replied Confucius,"--a Dragon which by convergence showed a body, by radiation became color, and riding upon the clouds of heaven, nourished the 2 Principles of Creation. My mouth was agape. I could not shut it. How then do you think I was going to admonish Lao Tzu?"

Upon this Tzu Kung remarked, "Ha! then a man can sit corpse-like manifesting his dragon-power around, his thunder-voice heard though profound silence reigns, his movements like those of the universe? I too would go and see him."

So on the strength of his connection with Confucius, Tzu Kung obtained an interview. Lao Tzu received him distantly and with dignity, saying in a low voice, "I am old, Sir. What injunctions may you have to give me?"

"The administration of the Three Kings and of the Five Rulers," replied Tzu Kung, "was not uniform; but their reputation has been identical. How then, Sir, is it that you do not regard them as Sages?"

"Come nearer, my son," said Lao Tzu. "What mean you by not uniform?"

"Yao handed over the empire to Shun," replied Tzu Kung, "and Shun to Yu. Yu employed labor, and Tang employed troops. Wen Wang followed Chou Hsin and did not venture to oppose him. Wu Wang oppose him and would not follow. Therefore I said not uniform."

"Come nearer, my son," said Lao Tzu, "and I will tell you about the Three Kings and the Five Rulers. The Yellow Emperor's administration caused the affections of the people to be catholic. Nobody wept for the death of his parents, and nobody found fault. The administration of Yao diverted the affections of the people into particular channels. If a man slew the slayer of his parents, nobody blames him. The administration of Shun brought a spirit of rivalry among the people: Children were born after 10 months' gestation; when 5 months old, they could speak; and ere they 3 years of age, could already tell one person from another. And so early death came into the world.

"The administration of Yu brought a change in the hearts of the people. Individuality prevailed, and force was called into play. Killing robbers was not accounted murder; and throughout the empire people became sub-dived into classes. There was great alarm on all sides, and the Confucianists and the Mihists arose. At first the relationships were duly observed; but what about women of today? Let me tell you. The government of the Three Kings and Five Rulers was so only in name. In reality, it was utter confusion. The wisdom the Three Kings was opposed to the brilliancy of the sun and moon above, destructive of the energy of land and water below, and subversive of the influence of the 4 seasons between. That wisdom is more harmful than a hornet's tail, preventing the very animals from putting themselves into due relation with the conditions of their existence,-- and yet they call themselves Sages! Is not their shamelessness shameful indeed?"

At this Tzu Kung became ill at ease.

Confucius said to Lao Tzu,"I arranged the Six Canons of Poetry, History, Rites, Music, Changes, and Spring and Autumn. I spent much time over them, and I am well acquainted with their purport. I used them in admonishing 72 rulers, by discourses on the wisdom of ancient sovereigns and illustrations from the lives of Chou and Shao. Yet not one ruler has in any way adopted my suggestions. Alas that man should be so difficult to persuade, and wisdom so difficult to illustrate."

"It is well for you, Sir," replied Lao Tzu, "that you did not come across any real ruler of mankind. Your Six Canons are but the worn-out foot-prints of ancient Sages. And what are foot-prints? Why, the words you now utter are as it were foot-prints. Foot-prints are made by the shoe: they are not the shoe itself.

"Fish-hawks gaze at each other with motionless eyes,--and their young are produced. The male of a certain insect chirps with the wind while the females chirps against it,-- and their offspring is produced. There is another animal which, being an hermaphrodite, produces its own offspring. Nature cannot be changed. Destiny cannot be altered. Time cannot stop. Tao cannot be obstructed. Once attain to Tao, and there is nothing which you cannot accomplish. Without it, there is nothing which you can accomplish."

[Destiny cannot be altered means the world is a stage, we are only actors.]

For 3 months after this Confucius did not leave his house. Then he again visited Lao Tzu and said, "I have attained. Birds lay eggs, fish spawn, insects undergo metamorphosis, and mammals suckle their young. For a long time I have not been enlightened. And he who is not enlightened himself,--how should he enlighten others?"

Lao Tzu said, "Chiu, you have attained!"

(Confucius was enlightened at age 59. What he said later would be different from what he had said in the past 59 years.)

Home  My Articles  Chuang Tzu  Chapter 15

Edited on 9th June 2008