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THE TEXTS OF TAOISM.
neither misery nor happiness;-how can it suffer from the calamities incident to men1?'
BK. XXIII.
7. 2 He whose mind 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. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this seek for what they cannot
1 Nan-yung Khu disappears here. His first master, Kăng-sang Khu, 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-3ze (IV, 2b-3b) some account of him is given with his name as written by Khien. A great officer of Khan 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 Khăng-hang 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.
2 I suppose that from this to the end of the Book we have the sentiments of Kwang-zze himself. Whether we consider them his, or the teachings of Lâo-zze to his visitor, they are among the depths of Tâoism, which I will not attempt to elucidate in the notes here.
The character which I have translated 'mind' here is, meaning 'the side walls of a house,' and metaphorically used for 'the breast,' as the house of the mind. Hû explains it by
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He is emancipated from the human as contrary to the heavenly. The Tâo.
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