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BK. IV. BRIEF NOTICES OF THE DIFFERENT BOOKS. 131
Par. 3 illustrates the result of a neglect of one of the cautions in par. I to a certain master of the Left, who had brought on himself dismemberment in the loss of one of his feet.
Par. 4 shows how even Lâo-zze had failed in nourishing the Lord of Life' by neglecting the other caution, and allowing in his good-doing an admixture of human feeling, which produced in his disciples a regard for him that was inconsistent with the nature of the Tâo, and made them wail for him excessively on his death. This is the most remarkable portion of the Book, and it is followed by a sentence which implies that the existence of man's spirit continues after death has taken place. His body is intended by the 'faggots' that are consumed by the fire. That fire represents the spirit which may be transferred elsewhere.
Some commentators dwell on the analogy between this and the Buddhistic transrotation of births; which latter teaching, however, they do not seem to understand. Others say that 'the nourishment of the Lord of Life' is simply acting as Yü did when he conveyed away the flooded waters 'by doing that which gave him no trouble;'-see Mencius, IV, ii, 26.
In Kwang-zze there are various other stories of the same character as that about king Wăn-hui's cook,-e.g. XIX, 3 and XXII, 9. They are instances of the dexterity acquired by habit, and should hardly be pressed into the service of the doctrine of the Tâo.
BOOK IV. ZÅN KIEN SHIH.
A man has his place among other men in the world, he is a member, while he lives, of the body of humanity. And as he has his place in society, so also he has his special duties to discharge, according to his position, and his relation to others. Tâoist writers refer to this Book as a proof of the practical character of the writings of Kwang-gze.
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