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PT. III. SECT. II.
THE WRITINGS OF KWANG-SZE.
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and the difficulties between the two Houses were resolved; Sun Shûão slept undisturbed on his couch, with his (dancer's) feather in his hand, and the men of Ying enrolled themselves for the war. I wish I had a beak three cubits long?'.
In the case of those two (ministers) we have what is called ' The Way that cannot be trodden?;' in (the case of Kung-ni) we have what is called 'the Argument without words 2' Therefore when all attributes are comprehended in the unity of the Tâo, and speech stops at the point to which knowledge does not reach, the conduct is complete. But where there is (not) : the unity of the Tâo, the attributes cannot (always be the same, and that which is beyond the reach of knowledge cannot be exhibited by any reasoning. There may be as many names as those employed by the Literati and the Mohists, but (the result is) evil. Thus when the sea does not reject the streams that flow into it in their eastward course, we have the perfection of greatness. The sage embraces in his regard both Heaven and Earth; his beneficent influence extends to all under the sky; and we do not know from whom it comes. Therefore though when living one may have no rank, and when dead no honorary epithet; though the reality (of what he is) may not be acknowledged and his name not established; we have in him what is called "The Great Man.'
A dog is not reckoned good because it barks well; and a man is not reckoned wise because he speaks
1 This strange wish concludes the speech of Confucius. What follows is from Kwang-zze.
Compare the opening chapters of the Tâo Teh King. * The Tâo is greater than any and all of its attributes.
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