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beginning, 'There should be no asking about the Tâo; any question about it should not be replied to.' The opposite of this would imply a knowledge of what is not known, and the use of words which should not be spoken. In accordance with this, when Star-light puts his question to Non-entity, and it is added, 'To conceive the ideas of Existence and Non-existence is not so difficult as to conceive of a Non-existing non-existence,' this is an advance on speaking of (the Tâo) as Non-existent; and when the forger of Swords says to the Minister of War that by long practice he came to the exercise of his art as if he took no thought about it (par. 9), this is an advance on speaking of (the Tâo) as existent.
BK. XXII. ANALYSES OF BOOKS OF KWANG-3ZE.
The substance of what we know is to this effect :The Tao was produced before heaven and earth. It made things what they are and is not itself a thing. It cannot be considered as of ancient origin or of recent, standing as it does in no relation to time. It had no beginning and will have no end. Life and death, death and life equally proceed from It. To speak of It as existing or as non-existing is a one-sided presentation of It. Those who have embodied It, amid all external changes, do not change internally. They welcome and meet all men and things, and none can do them any injury (par. 11). Whatever they do not know and are unequal to, they simply let alone. This is the meaning of 'Doing nothing, and turning in everything to the Root.' Where the want of knowledge and of language is the most complete, Zăn Khiû (par. 10) and Yen-jze (par. 11) apply to Kung-nî for his judgment in the case, and the consideration of it comes to an end.
In this Book the mysteries of the Tâo are brought to light; one slight turn of expression after another reveals their successive depths, beyond the reach of Reasoning. La Fang-hû says, 'Master this Book, and the Mahâyâna of the Tripitaka will open to you at the first application of your knife.'-Well does he express himself!
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