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PT. I. SECT. VI. THE WRITINGS OF KWANG-BZE.
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'I have lost all thought of ceremonies and music.' Very well, but that is not enough.'
A third day, Hui again saw (the Master), and said, 'I am making progress. What do you mean?' 'I sit and forget everything?' Kung-nî changed countenance, and said, 'What do you mean by saying that you sit and forget (everything)?' Yen Hui replied, 'My connexion with the body and its parts is dissolved; my perceptive organs are discarded. Thus leaving my material form, and bidding farewell to my knowledge, I am become one with the Great Pervader? This I call sitting and forgetting all things.' Kung-nî said, 'One (with that Pervader), you are free from all likings; so transformed, you are become impermanent. You have, indeed, become superior to me! I must ask leave to follow in your steps 3.'
15. 3ze-yü 4 and Zze-sang 4 were friends. (Once), when it had rained continuously for ten days, Zze-yü said, 'I fear that Zze-sang may be in distress. So he wrapped up some rice, and went to give it to him to eat. When he came to Zze-sang's door, there issued from it sounds between singing and wailing;
1 'I sit and forget;'-generally thus supplemented (FILE F *
. Hui proceeds to set forth the meaning he himself attached to the phrase.
2 Another denomination, I think, of the Tâo. The t i is also explained as meaning, the great void in which there is no obstruction (太虚之無得).
3 Here is another testimony, adduced by our author, of Confucius's appreciation of Taoism ; to which the sage would, no doubt, have taken exception. 4 Two of the men in pars. 9, fo.
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