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THE TEXTS OF TAOISM.
BK. XXVII.
year, I became docile; the third year, I comprehended (your teaching); the fourth year, I was (plastic) as a thing; the fifth year, I made advances ; the sixth year, the spirit entered (and dwelt in me); the seventh year, (my nature as designed by) Heaven was perfected ; the eighth year, I knew no difference between death and life; the ninth year, I attained to the Great Mystery.
Life has its work to do, and death ensues, (as if) the common character of each were a thing prescribed. Men consider that their death has its cause; but that life from (the operation of) the Yang has no cause. But is it really so ? How
does (the Yang) operate in this direction ? Why · does it not operate there?
'Heaven has its places and spaces which can be calculated; (the divisions of) the earth can be assigned by men. But how shall we search for and find out (the conditions of the Great Mystery)? We do not know when and how (life) will end, but how shall we conclude that it is not determined (from without)? and as we do not know when and how it begins, how should we conclude that it is not (so) determined ?
In regard to the issues of conduct which we deem appropriate, how should we conclude that there are no spirits presiding over them; and where those issues seem inappropriate, how should we conclude that there are spirits presiding over them ?'
1 In illustration of the text bere La Shd-kih refers to the use of Miâo (ul), in the account of the term "Spirit,' in the fifth Appendix to the Yî, par. 10, as meaning the subtle (presence and operation of God) with all things.' ¿ze-ya's further exposition of his attainments is difficult to understand fully.
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