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BK.VI.
ANALYSES OF BOOKS OF KWANG-BZE.
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These were men who had got the Tâo; as also were Zze-fan and Khin Kang (par. 11), men after the Maker's mind, and who enjoyed themselves, disporting in the one vital ether of heaven and earth.
The same may be said of Măng-sun Zhâi (par. 12). If he had undergone a transformation, he would wait for the future transformation of which he did know. So it was that he obtained the Tâo. He and all the others were successful through the use of their mental unconsciousness ; and they who pursue this method, must have the idea of I-r Zze, who wished to have his branding effaced, and his dismemberment removed by hearing the substance of the Tâo (par. 13).
Parties who have not lost the consciousness of their minds and wish to do so must become like Yen Hui (par. 14), who separated the connexion between his body and mind, and put away his knowledge, till he became one with the Great Pervader.
Of such as have lost (in part) the consciousness of their minds and wish to do so entirely, we have an instance in Zze-sang (par. 15), thinking of Heaven and Earth and of his parents as ignorant of his (miserable) condition, and then ascribing it to Destiny. He exhibited the highest obliviousness :-was he not, with the knowledge which he possessed, nourishing that of which he was ignorant ? Such were the True Men, and such was the True Know- x ledge.
In this Book are to be found the roots of the ideas in the other six Books of this part. In this they all unite. It exhibits the origin of all life, sets forth the reality of all cultivation, and shows the springs of all Making and Transformation, throwing open the door for the Immortals and Buddhas. Here is the wonderful Elixir produced by the pestle of Jade, the touch of which by a finger produces the feathers of Transformation. As to its style, a vast lake of innumerous wavelets, the mingling of a hundred sparkling eddies, a collection of the oldest achievements in composition, a granary filled with all woods ;—it is only in the
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