________________
238
THE TEXTS OF TÂOISM.
he may hope to become Immaterial and Immortal 1.
He who would seek to become an ImHappy issues mortal of Heaven 1 ought to give the of his course.
proof of 1300 good deeds; and he who would seek to become an Immortal of Earth1 should give the proof of three hundred.
4. But if the movements (of a man's heart) are contrary to righteousness, and the actions of his) conduct are in opposition to reason; if he regard his
wickedness as a proof of his ability, and The way of can bear to do what is cruel and injurious ; a bad man.
if he secretly harms the honest and good; if he treats with clandestine slight his ruler or parents ; if he is disrespectful to his elders and teachers ? ; if he disregards the authority of those whom he should serve; if he deceives the simple ; if he calumniates his fellow-learners; if he vent baseless slanders, practise deception and hypocrisy,
1 Here there appears the influence of Buddhism on the doctrine of the Tâo. The Rishis of Buddhism are denoted in Chinese by Hsien Zán (1 N), which, for want of a better term, we translate by 'Immortals. The famous Nâgârguna, the fourteenth Buddhist patriarch, counts ten classes of these Rishis, and ascribes to them only a temporary exemption for a million years from transmigration, but Chinese Buddhists and Taoists view them as absolutely immortal, and distinguish five classes :—first, Deva Rishis, or Heavenly Hsien, residing on the seven concentric rocks round Meru; second, Purusha, or Spirit-like Hsien, roaming through the air; third, Nara, or Human Hsien, dwelling among men; fourth, Bhûmi, or Earth Hsien, residing on earth in caves; and fifth, Preta, or Demon Hsien, roving demons. See Eitel's Handbook to Chinese Buddhism, second edition, p. 130. In this place three out of the five classes are specified, each having its own price in good deeds.
? Literally, those born before himself,' but generally used as a designation of teachers.
Digitized by Google
