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PT. 11. SECT. V. THE WRITINGS OF KWANG-SZE.
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butes of the Tâo and clearly displays It, possessed of kingly qualities? How majestic is he in his sudden issuings forth, and in his unexpected movements, when all things follow him!—This we call the man whose qualities fit him to rule.
'He sees where there is the deepest obscurity; he hears where there is no sound. In the midst of the deepest obscurity, he alone sees and can distinguish (various objects); in the midst of a soundless (abyss), he alone can hear a harmony (of notes). Therefore where one deep is succeeded by a greater, he can people all with things; where one mysterious range is followed by another that is more so, he can lay hold of the subtlest character of each. In this way in his intercourse with all things, while he is farthest from having anything, he can yet give to them what they seek; while he is always hurrying forth, he yet returns to his resting-place; now large, now small; now long, now short; now distant, now near1'
4. Hwang-Ti, enjoying himself on the north of the Red-water, ascended to the height of the Khwăn-lun (mountain), and having looked towards the south, was returning home, when he lost his dark-coloured pearl 2. He employed Wisdom to search for it, but he could not find it. He employed (the clear-sighted) Li Ku to search for it, but he
1 I can hardly follow the reasoning of Kwang-zze here. The whole of the paragraph is obscure. I have translated the two concluding characters ( , as if they were lr, after the example of Lin Hsî-yî, whose edition of Kwang-zze was first published in 1261.
2 Meaning the Tâo. This is not to be got or learned by wisdom, or perspicacity, or man's reasoning. It is instinctive to man, as the Heavenly gift or Truth (
F T ).
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