To be public-spirited and belong to no party, in one's dealings not to be all for self, to move without being bound to a given course, to take things as they come, to have no remorse for the past, no anxiety for the future, to have no partialities, but to be on good terms with all,--herein lay the TAO of the ancients.
P'êng Mêng, T'ien P'ien, and Shên Tao, became enthusiastic followers of TAO. Their criterion was the identity of all things. "The sky," said they, "can cover but cannot support us. The earth can support but cannot cover us. TAO can embrace all things but cannot deal with particulars."
They knew that in creation all things had their possibilities and their impossibilities. Therefore they said, "Selection excludes universality.
Training will not reach in all directions. But TAO is comprehensive."
Consequently, Shên Tao discarded all knowledge and self-interest and became a fatalist.
It is about as difficult to apprehend TAO apart from fatalism as the omniscience of God apart from predestination.
Passivity was his guiding principle. "For," said he, "we can only know that we know nothing, and a little knowledge is a dangerous thing.
"Take any worthless fellow who laughs at mankind for holding virtue in esteem, any unprincipled vagabond who reviles the great Sages of the world, and subject him to torture. In his agony he will sacrifice positive and negative alike. If he can but get free, he will trouble no more about knowledge and forethought. Past and future will cease to exist for him, in his then neutral condition.
"Move when pushed, come when dragged. Be like a whirling gale, like a feather in the wind, like a mill-stone going round. The mill-stone as an existence is perfectly harmless. In motion or at rest it does no more than is required, and cannot therefore incur blame.
"Why? Because it is simply an inanimate thing. It has no anxieties about itself. It is never entangled in the trammels of knowledge. In motion or at rest it is always governed by fixed laws, and therefore it never becomes open to praise. Hence it has been said, 'Be as though an inanimate thing, and there will be no use for Sages.'
"For a clod cannot be without TAO,"--at which some full-blooded young buck covered the argument with ridicule by crying out, "Shên Tao's TAO is not for the living, but for the dead!"
It was the same with T'ien P'ien. He studied under P'êng Mêng; with the result that he learnt nothing.
TAO cannot be learnt.
P'êng Mêng's tutor said, "Those of old who knew TAO, reached the point where positive and negative ceased to exist. That was all."
Now the bent of these men is one of opposition, which it is difficult to discuss. They act in every way differently from other people, but cannot escape the imputation of purpose.
Which takes the place of spontaneity.
What they call Tao is not TAO; and what they predicate affirmatively cannot escape being negative. The fact is that P'êng Mêng, T'ien P'ien, and Shên Tao, did not know TAO. Nevertheless they all had a certain acquaintance with it.
To make the root the essential, to regard objective existences as accidental, to look upon accumulation as deficiency, and to meekly accept the dispositions of Providence,--herein lay the TAO of the ancients.
Kuan Yin and Lao Tzŭ became enthusiastic followers of TAO.
For Kuan Yin, see p. 230.
They based their system upon nothingness, with ONE as their criterion.
Their outward expression was gentleness and humility. Their inward belief was in unreality and avoidance of injury to all things.
Kuan Yin said, "Adopt no absolute position. Let externals take care of themselves. In motion, be like water. At rest, like a mirror.
Receptive, but not permanently so.
Respond, like the echo.
Only when called upon.
Be subtle, as though non-existent. Be still, as though pure. Regard uniformity as peace. Look on gain as loss. Do not precede others.
Follow them."
Lao Tzŭ said, "He who conscious of being strong, is content to be weak,--he shall be a cynosure of men.
This is quoted by Huai Nan Tzŭ as a saying by Lao Tzŭ, and appears in ch. xxviii of the _Tao-Tê-Ching_. See _The Remains of Lao Tzŭ_, p. 21.
"He who conscious of purity, puts up with disgrace,--he shall be the cynosure of mankind.
"He who when others strive to be first, contents himself with the lowest place, is said to accept the contumely of the world.
"He who when others strive for the substantial, contents himself with the unsubstantial, stores up nothing and therefore has abundance. There he is in the midst of his abundance which comes to him without effort on his part. He does nothing, and laughs at the artifices of others.
"He who when others strive for happiness is content with security, is said to aim at avoiding evil.
Compare the _Tao-Tê-Ching_, ch. xxii.
"He who makes depth of fundamental importance and moderation his rule of life, is said to crush that which is hard within him and temper that which is sharp.
"To be in liberal sympathy with all creation, and not to be aggressive towards one's fellow-men,--this may be called perfection."
O Kuan Yin! O Lao Tzŭ! verily ye were the true Sages of old.
Silence, formlessness, change, impermanence, now life, now death, heaven and earth blended in one, the soul departing, gone no one knows where: suddenly, no one knows whither, as all things go in turn, never to come back again;--herein lay the TAO of the ancients.
Chuang Tzŭ became an enthusiastic follower of TAO. In strange terms, in bold words, in far-reaching language, he gave free play to his thoughts, without following any particular school or committing himself to any particular line.
He looked on the world as so sunk in corruption that it was impossible to speak gravely. Therefore he employed "goblet words" which apply in various directions; he based his statements upon weighty authority in order to inspire confidence; and he put words in other people's mouths in order to secure breadth.
See ch. xxvii _ad init._ In accord with the spirit of the universe, he was at peace with all creation. He judged not the rights and wrongs of mankind, and thus lived quietly in his generation. Although his book is an extraordinary production, it is plausible and harmless enough. Although the style is most irregular, it is at the same time ingenious and attractive.
As a thinker, he is endlessly suggestive. Above, he roams with God.
Below, he consorts with those who are beyond the pale of life and death, who deny a beginning and an end. In relation to the root, The origin of all things.
he speaks on a grand and extensive scale. In relation to TAO, he establishes a harmony between man and the higher powers. Nevertheless, he yields to the modifications of existence and responds to the exigencies of environment. His arguments are inexhaustible, and never illogical. He is far-reaching, mysterious, and not to be fully explored.
It is impossible for a European critic to believe that Chuang Tzŭ penned the above paragraphs. See _post_, p. 454.
Hui Tzŭ was a man of many ideas. His works would fill five carts. But his doctrines are paradoxical, and his terms are used ambiguously.
He calls infinite greatness, beyond which there is nothing, the Greater One. He calls infinite smallness, within which there is nothing, the Lesser One.
Recognising two absolute extremes.
He says that that which is without dimensions measures a thousand _li_.
On the principle that mathematical points, though themselves without dimensions, collectively fill up space.
That heaven and earth are equally low. That mountain and marsh are equally level.
It depends upon the point of view.
That the sun at noon is the sun setting.
To people living farther east.
That when an animal is born, it dies.
As regards its previous state it dies when leaving it for a new state.
That the likeness of things partly unlike is called the lesser likeness of unlikes. That the likeness of things altogether unlike is called the greater likeness of unlikes. That southwards there is no limit, and yet there is a limit. That one can reach Yüeh to-day and yet be there before. That joined rings can be separated. That the middle of the world is north of Yen and south of Yüeh.
It is wherever the speaker is. The space between Yen and Yüeh is as zero compared with the infinite.
That he loves all creation equally, just as heaven and earth are impartial to all.
In covering and supporting all.
Accordingly, Hui Tzŭ was regarded as a great philosopher and a very subtle dialectician; and became a favourite with the other dialecticians of the day.
He said that there were feathers in an egg.
Because on a chicken.
That a fowl had three feet.
The third being _volition_.
That Ying was the world.
As you cannot say it is not the world.
That a dog could be a sheep. That a mare could lay eggs. That a nail has a tail.
Names being arbitrary in all cases.
That fire is not hot.
It is the man who feels it hot.
That mountains have mouths.
As evidenced by echoes.
That wheels do not press down the ground.
Touching only at a point.
That the eye does not see.
It is the man.
That the finger does not touch. That the uttermost extreme is not the end. That a tortoise is longer than a snake.
Because longer lived!
That a carpenter's square is not square.
Like Horace's Whetstone which makes other things sharp, "exsors ipsa secandi."
That compasses will not make a circle.
It is the draughtsman.
That a round hole will not surround a square handle. That the shadow of a flying bird does not move. That there is a moment when a swiftly-flying arrow is neither moving nor at rest. That a dog is not a hound.
Two things cannot be identical unless even their names are the same.
That a bay horse and a dun cow are three.
Taken separately they are two. Taken together they are one. One and two make three.
That a white dog is black.
If his eyes are black. Part standing for the whole.
That a motherless colt never had a mother.
When it had a mother, it was not an orphan.
That if you take a stick a foot long and every day cut it in half, you will never come to the end of it.
Compare "Achilles and the Tortoise," and the sophisms of the Greek philosophers.
And such was the stuff which dialecticians used to argue about with Hui Tzŭ, also without ever getting to the end of it.
Huan T'uan and Kung Sun Lung were of this class. By specious premisses they imposed on people's minds and drove them into false conclusions.
But though they won the battle in words, they did not carry conviction into their adversaries' hearts. Theirs were but the snares of the sophist.
Hui Tzŭ daily devoted his intelligence to such pursuits, purposely advancing some preposterous thesis upon which to dispute. That was his characteristic. He had besides a great opinion of his own wisdom, and used to say, "The universe does not hold my peer."
Hui Tzŭ makes a parade of his strength, but is devoid of any sound system. An eccentric fellow in the south, named Huang Liao, asked why the sky did not fall and the earth sink; also, whence came wind, rain, and thunder.
Hui Tzŭ was not backward in replying to these questions, which he answered unhesitatingly. He went into a long discussion on all creation, and talked away without end, though to himself he seemed to be saying very little. He supplemented this with most extraordinary statements, making it his chief object to contradict others, and being desirous of gaining fame by defeating all comers. Thus, he was never popular. Morally, he was weak; physically, he was violent. His was a dark and narrow way.
Looked at from the point of view of the TAO of the universe, the value of Hui Tzŭ may be compared with the efforts of a mosquito or a gadfly. Of what use was he to the world? As a specialist, he might have succeeded. But to let him put himself forward as an exponent of TAO, would have been dangerous indeed.
He would not however be content to be a specialist. He must needs roam insatiably over all creation, though he only succeeded in securing the reputation of a sophist.
Alas for the talents of Hui Tzŭ! He is extravagantly energetic, and yet has no success. He investigates all creation, but does not conclude in TAO. He makes a noise to drown an echo. He is like a man running a race with his own shadow. Alas!
As to the genuineness of this concluding chapter, every one may form his own opinion. The question has been hotly fought, and great names could be mentioned on each side. Wang An Shih and Su Tung P'o both thought that it might well have come from the hand of Chuang Tzŭ.
Lin Hsi Chung thought not, and on his side the majority of Western students will in all probability be ranged.
_INDEX_ Accidentals, 162 Achilles and the Tortoise, 453 Action, 5, 266, 293 Affirmative and Negative, 17 Aggression, 340 Ai Fêng, 29 Ai T'ai T'o, 62 Alternation theory, 18 Anger, 310 Ants and Mutton, 330 Apricot Altar, 413 Argument, Futility of, 30 Arms, Appeal to, 162 Arms, Men of, 318 Augur and the pigs, The Grand, 236 Balancing balls, 233 Bantams, 297 Battered but not Bruised, 80 Battering-ram, 207 Battle, The Six Plans of, 313 Bells, Chime of, 250 Bird, The strange, 258 Bishop-wort, 313 Black Forest, The, 413 Black Water, The, 276 Blades from Kan, 193 Boats, 75, 249, 295 Body, The human, 15; (without body) 145 Body and soul parted, 12, 324 Bogy, A, 236 Books, 170 Boots, (for the toeless) 63; (outside door) 368, 424 Breathing from the heels, 69 Business, 133 Butcher, The faithful, 376 Butterfly, Chuang Tzŭ a, 32 Cataract, A, 238 Caterpillars, 297 Cats, 312; (wild) 10 Centipede, The, 211 Chance, 350 Chan Tzŭ, 380 Ch'ang Chi, 56 Chang Hung, 112 Ch'ang Hung, 352 Chang I, 235 Chang Jo, 316 Chang Wu Tzŭ, 28 Ch'ang Yü, 316 Chao Hsi, 373 Chao Wên, 22 Chapped hands, Salve for, 9 Charioteering, 241 Chê-yang, The, 154 Ch'êng, 281 Chêng K'ao Fu, 431 Chêng State, The, 59, 94 Ch'i, Mt., 372 Ch'i Kung, 261 Ch'i-yang, 384 Chi Ch'ê, 145, 146 Chi-yung, 331 Chi T'o, 72, 361 Chi Chên, 350 Chi Ch'ih, 442 Chi Chü, 45 Chi Hsing Tzŭ, 238 Chi Han, Magician, 94 Chiang Lü Mien, 145, 146 Chieh, 40, 119, 383 Chieh-kêng, 331 Chieh Tzŭ, 350 Chieh Yü, 7, 55, 92 Chien Ho, 353 Chih, 206 Ch'ih Chang Man Chi, 152 Ch'ih Chi, 207 Chih-ho, 354 Chih Kung, 401 Ch'ih Yu, 392 Chin, Duke of, 29 Chin State, The, 147 Ch'in Hua Li, 440 Ch'in Lao, 342 Ch'in Shih, 36 Ch'in State, The, 368 Ching-shih, 53 Ching Shou, The, 33 Chiu Fang Yin, 327 Ch'iu-shih, 426 Chiu-yu, The, 228 Chŏ-lu, 392 Chou, 40 Chou, River, 383 Chou Kung, 181, 384 Chrysalis, 3 Chu Hsien, 234 Chu Yung, 116 Chuan Hsü, 77 Chuang, Duke, 241 Chuang Tzŭ, 9, (asked to take office) 217, 434, (and the fishes) 218, (death of wife) 223, (and the skull) 224, (and TAO) 285, 318, (at Hui Tzŭ's grave) 321, (and the stickleback) 353, (and the useless) 358, (death of) 434, (his genius) 449 Chui, 115, 242 Chun Mang, 150 Chung, 332 Chung Yang, 116 Chü Ch'iao, 28 Chü Liang, 88 Chü Poh Yü, 49, 345 Ch'ü-to, 228 Chü Tzŭ, 442 Chü Tzŭ, Mt., 316 Chü Yüan, 50 (catching) 232 Class distinctions, 187 Classification, 168 Clouds and rain, 165, 173 Cocks and dogs, 117, 350 Cock-fighting, 238 Coffins, 53, 441 Cold, Latent, 319 Colossal, The, 204 Common-places, 154 Complacency, 402 Conditioned, The, 158 (and the leper) 62, 83, 179, 182, 201, (on concentration) 232, 235, (at the cataract) (and Lao Lai Tzŭ) 356; (changed his opinions) 365; 366, (and Robber Chê) 387; 429 Conscription, 54 Cooks, 6, 33, 104 Corpse, (boy who impersonates) 6, 97; (singing near a) 83 Cunning, 315 Criteria (of our minds), 16, (of Confucius), 166 Dark, Seeing in the, 139 Dark Palace, The, 77 Dark-Steep Mt., The, 276 Death. _See_ Life and Death.
Death of Chuang Tzŭ's wife, 223 Determinate relations, 332 Dialecticians, 318 Dimensions, 202 Discontent, 402 Discord and accord, 320 Distance relative, 2 Diversity, 331 Divination, 357 Divine Teacher, The, 317 Doctrine of Silence, 56 Dogs, (straw) 180, (how to judge of) 312, 327, (why they bark) 350 Dove, young, 2, 306 Dragon, Lao Tzŭ a, 185 Dragons, 214, 263 Dreamless sleep, 82, 192 Dregs of knowledge, 172 Drugs, 299, 331 Drunken man, A, 232 Duck's legs, A, 101 Duckweed, 228 Dust-bin, Spirit of the, 237 307, 367, 433 Dying, No advantage in not, 15 Ear, The, 333 (music of) 12 _Ego_, Whence the, 14 Emotions, 308 Empyrean, The, 288 Energy, Hu Tzŭ shows his internal, 96 Enthusiasts, 330 Essentials, 162 Evil speakers, 39 Excalibur, 82, 303 Exhaling and inhaling, 191 Extremes meet, 115 Eye, The, 211, 333 Fa Yen, The, 47 Failure, Causes of, 432 Fallacia amphiboliæ, 275 Fan, Prince of, 275 Fang Ming, 316 Father praising son, 363 Fên-yang, 8 Fêng Mêng, 255 Fighting, 207, 315 Fighting-cocks, 238 Finger, 19 Fire eternal, 37 Fire Spirit, The, 237 Fire, Production of, 353 First Cause, 246, 267 Fisherman, 357 happiness of, 218 Fish-hawks, 189 Five Bonds, The, 399 Five Princes, 78 Five Rulers, The, 186, 202 Flattery, 153 Fools, 154 Foot, The, 333 Foot-prints, 188 Footsteps, Afraid of his, 418 Forgetfulness, 65 Form, 144, 297 Forms and Name, 163 Four Seas, The, 123, 151, 202 Foxes, 247, 295 Friendship, 253 Frog of the Well, 201, 215 Fu Yüeh, 78 Fulness and decay, 203, 287 Gain, 103 Gambling, 234 Geese, 297 Gentleness, 123 Glow-worm, 228 Glue, Sticking without, 102 Goitre, A large, 65 Golden Age, 116, 152 Golden Roster, 313 Goose, The cackling, 245 Grand Augur, The, 236 Grand Tutor, 272 Grave, Opening a, 355 Great Bear, The, 77 Great truths, 154 Grief, Real, 85 Han-ch'ih, The, 176 Han-tan, 216, 217; (siege of) 113 Han-yin, 147 Happiness, (in inaction) 158, 159, (elements of) 220, 405, (of fishes) 218, (and sorrow) 199, 221 Hard and White, The, 22, 67, 100, 117 Hê Hsü, 116 Heart, Natural goodness of, 123, (the seat of intellect) 297 Heat, Latent, 319 Hermaphrodites, 189 Heron, 366 Ho Hsü, 109 Ho-shang, 434 House, A, 306 Hsi P'êng, 316, 322 Hsi Shih knits her brows, 182 Hsi Wang Mu, 78 Hsi Wei Shih, 359 Hsiang-ch'êng, 316 Hsiang Li Ch'in, 442 Hsiao Chi, 352 Hsiao Poh (Duke Huan), 399 Hsien of the Kung-wêns, 35 Hsien Yüan, 116 Hsin, The, 237 Hsü (butterflies), 228 Hsü Wu Kuei, 311 Hsü Yü Chi T'o, 73, 361 Hu, 98 Hu Pu Hsieh, 72 Hu Tzŭ, 94 Hua, 141; (Mt.) 443 Hua Chi, 316 Hua Lin, 207 Hua Tzŭ, 339 Huan (Confucianist), 426 Huan Tou, 124 Huan T'uan, 453 Huang-chung, 100 Huang-hua, The, 154 Huang Liao, 453 Huang Ti. _See_ Yellow Emperor Huang Tzŭ Kao Ngao, 236 Hui, Prince, 33, (of Wei) 338 Hun Tun, 98 I, Mt., 341 I Chieh, 335 I-êrh, The, 251 I Êrh Tzŭ, 87 I-lu, 228 I Yin, 309, 383 Immunity of Drunkards, 232 Infinite, One with the, 89 Infinitesimal, The, 204 Influences, The Six, 129, 174 Instincts, 107 Intelligence, 139 Intrinsicality, 102 Irrigation, 147 Jen, 251 Jen Ch'iu, 290 Jen Hsiang Shih, 337 Jen Kung Tzŭ, 354 Jih Chung Shih, 92 Joy and sorrow, 293 Kan, Blades from, 193 Kan-yü-ku, 228 Kao, 237 Kêng Sang Ch'u, 294 Kings, The Three, 186 Knotted Cords, 116 Knowledge, (Great) 13; (of the ancients) 21, 161, 304; (limit to) 302; (perfection of) 333; (from repose) 195; (shallowness of) 293; (personified) 276; (of the wherefore) 368 Kou Chien, 332 Ku, Shepherd, 103 K'u Huo, 442 Ku-tu, 384 Ku-chüeh, Mt., 276 Kuan Lung Fêng, 40, 112, 352 Kuan Yin, 230, 447 K'uang, 213 Kuang Ch'êng Tzŭ, 125 K'uang Tzŭ, 401 Kuei, 206 K'uei, The, 237 Kueis, The, 26 Kuei-ch'i, 332 Kuei Chi, 354 K'un, 327 K'un Hun, 316 Kung Ch'ui the artisan, 115, 242 Kung Poh, 382 K'ung-t'ung, 126 Kung Sun Lung, 214, 319, 453 Kung Tzŭ Mou, 215 Kung Yüeh Hsiu, 335 Kuo, men of, 253 Laggards, Whipping up the, 234 Language, The best, 293 Lao Lai Tzŭ, 356 Lao Lung Chi, 287 (and Kêng Sang Ch'u) 294; (and Nan Yung), 298; (and Poh Chü) 343; (and Yang Tzŭ Chü) 368; (death of) 36 Law, The, 133, 162; (men of), 318 Laws of Nature, 135 Lei T'ing, 237 Leopard, The, 228, 247 Leper, A, 62 Leviathan, The, 1, 3 Li, 237 _Li_ to a mile, Three, 2 Li Chi, 27, 29 Li Chu, 104, 115 Li Hsü, 116 Li Lu, 116 _Li_ tree, Sacred, 50 Liang, City of, 341 Liang State, The, 218 Liao, River, 93 Liberty, 36, 37 Lichen, 228 Lieh Tzŭ (his supernatural power) 4, (and the magician) 94, (and the skull) 227, (and the perfect man) 230, (and archery) 272, (declines food) 375; 423 Lien Shu, 6 Life (art of) 234; (a tumour) 84; Light (personified) 289, (of Nature) 19 Likes and dislikes, 155, 156, 366 Like and the Unlike, The, 100, 117 Lin Chü, 259 Lin Hsia Chi, 387 Lin Hui, 253 Ling of Chou, Prince, 112 Ling of Wei, Prince, 49, 65, 250, 346 Lo Book, The, 174 Long life, 141 Love for the people, 314, 329 Lu Chü, 319 Lu T'ung, 7 _Lun Yü_, The, 382 Lutes, The two, 319 Lü-liang, Cataract at, 238 Magic Circle, The, 400 Man (not a free agent) 145, (origin of) 228, (pre-eminent) 231 Mang-ts'ang, 2 Mankind, 133 Man Kou Tê, 397 Mantis, The praying, 49, 258 Mao Ch'iang, 27 Map-making, 270 Matter, 133 Measures, 114, 115 Mechanical, The, 147 Mên Wu Kuei, 152 Mên Yin Têng Hêng, 338 Mêng Sun Ts'ai, 85 Mêng Tzŭ Fan, 83 Mental criteria, 16 Mental equilibrium, 160 Metempsychosis, 32 Methusaleh, A Chinese, 3 (his works and doctrines) 440 Min Tzŭ, 65 Mind, The, (without body) 145, 211, 264, 333; (function of) 97, 360 Minister of War, 290 Mirror, The mind a, 97, (mankind a) 337 Modification, Physical and moral, 292 Monkey Mountain, The, 323 Moses, Burial of, 435 Motes in sunbeam, 1 Mother-in-law and wife, 360 Mou of Chung-shan, Prince, 380 Mou of Wei, 214 Mou-jui, The, 228 Mourning, 162, 186 Mu of Ch'in, Duke, 309 Mud spirit, The, 237 Muh Wang, 207 Mulberry Grove, The, 33 Murder, Origin of, 296 195, 318, 440 Music of Heaven, 12, 13, 178 Mutton and Ants, 330 Names, 163 Nameless, The, 143 Nan Po Tzŭ K'uei, 78 Nan-yüeh, 248 Nan Yung Ch'u, 296 Nature, 189, 303; (habit second) 239 Necessity, 310 Negative quantity, The Sage a, 192 Neglect better than care, 74 Nincompoops, 330 Nightmare, 180 No-beginning, 288 No-Toes, 61 Non-existence, Domain of, 11 Nose, Scab on the, 321 Nothing, (as an existence) 23; Nü Shang, 311 Nü Yü, 78 O Ho Kan, 287 Obstinacy, 360 Office, Value of, 198, 434 Officials, 221 281, 303, 333, 336; (the Greater and Lesser) 450 P'ang Huan, 237 Pao Chiao, 394, 401 Pao Yü, 322 Parasites, 330 Passions, 66, 311 Patriots, 208, 221 Peace, Men of, 318 Pearl in corpse's mouth, 355 Pecks and bushels, 114 P'ei, 368 Pei I, 140 Pei Jen Wu Tsê, 382 Pei Kung Shê, 250 Pei Mên Ch'êng, 176 P'ei O, 237 P'êng Mêng, 445 P'êng Tsu, 3, 78 Penumbra and Umbra, 32, 367 Perfect ambition, honour, &c., 176 295, 301, 359 Perfect music, 177 Physical life, 230 P'i I, 281 Piao Shih, 255 Pien Ch'ing Tzŭ, 242 Pien Sui, 383 Pigs, 236, 286, 330 Pin, 371 Ping, 319 P'ing I, 77 Plains, Slopes and, 208 Ploughing, 342 Poh Ch'êng Tzŭ Kao, 142 Poh Chü, 343 Poh Huang, 116 Poh Hun Wu Jen, 59, 272, 423 Poh Kung, 207 Poh Loh, 106 Politeness, Perfect, 307 Portal of God, 304 Precedence, 162 Predestination, 350 Predicables, Eight, 24 Prometheus, A Chinese, 196 Provident, The, 392 P'u I Tzŭ, 91 Pu Liang I, 79 Purity, Absolute, 127 Purpose, Discard, 307 Quail, 4 Rain, 165, 173 Rarey, A Chinese, 106 Rat's liver, 82 Raven, Blackness of, 185 Record of Marvels, The, 1, 4 Red Lake, The, 139 Relations determinate, &c., 332 Relativity, (of Distance) 2, (of Time) 3 Reputation, 5, 360 Retired scholars, 197 Rewards and Punishments, 162 Rhinoceros, 214 Riches, 141 Rings, Joined, 451 Rivers perennial, 332 Robbers _v._ Sages, 113 Robbery, Origin of, 296 Round Squareness, 25 Rukh, The, 1, 3 Rule of life, 84 Ruler, The Wise, 161 Rulers (of old) 344, (the Five) 186 Rustic, The sick, 299 Sacrificial caps, 8 Salve for chapped hands, 9 San Ching, 377 San-miao, 124 San-wei, 124 Scales and Steelyards, 114 Schemes, 317, 360 Scholars' robes, 269 Sciolist, The, 164 Sea-serpents, 214 Secret of existence, 280 Self, 5, 145 Sha-ch'iu, 346 Shadow, Afraid of his, 418 Shadow, Man and his, 332 San Chüan, 371, 404 Shan Pao, 235 Shang Mountain, 52 Shang-shên Rapid, The, 233 Shao Chih, 347 Shao Kuang, 78 Shê, Duke of, 45 Shên T'u Chia, 59 Shên Yao, 443 Shih Ch'êng Chi, 168 Shih Chin, 179 Shih Ch'iu, 346 Shih-hu, 371 Shih-ling, 331 Shou (Prince of Yüeh), 373 Shou-ling, The youth of, 216 Shu, 98, 352 Shu Shan _No-toes_, 61 Shu Tan (Chou Kung), 384 Shun, The Emperor, 5 _et alt. pass._ Sight, Sense of, (its failure) 139; 311, 359 Silence, Doctrine of, 56, 293, 325 Sincerity, Cultivation of, 316 Singing alongside a corpse, 83 Six Influences, The, 129, 174 Six Ranks, The, 399 Skull (Chuang Tzŭ and the) 224; (Lieh Tzŭ and the) 227 Sky, The, 173 Slopes and plains, 208 Smell, Sense of, 155, 360 Snake, The (moves without legs) 211; (its shoulders) 82 Snail, The, 340 Snow-goose, Whiteness of, 185 Society, 347 Sons, 141 Soot, Life as mere, 305 Sophistry, 117; (of Hui Tzŭ) 451 Soyer, A Chinese, 104 Speech, (Great) 13; (not mere breath) 16, 17, 22; (a surplus) 23; (like wind to wave) 47; (failure of) 139; (no room for) 264 Spirit of the Clouds, 129 " " Ocean, 200 " " River, 200 "Spring and Autumn," 24 Square and Compasses, 101, 263 Ssŭ-mi, The, 228 Standard of right, 306 Standards must be absolute, 436 Stars, The, 167 Stealing purses, 114; (States) 114 Stickleback, Chuang Tzŭ and the, 353 Stoat, The, 313 Straight-browed people, The, 150 Straw dog, The, 179 Strength of no avail, 139 Stupidity, 360 Su, Hunchback, 55 Success, Causes of, 432 Sui Jen, 196, 226 Summum bonum, The, 155 Sun Hsiu, 242 Sun Hsiu Ao, 273, 325 Sung Hsing, 443 Sung State, The, 8, 9, 53 Supreme Void, The, 289 Swallow, Wisdom of the, 257 Swords, Forging, 290; (the Three), 410 Ta-lü, 100 Ta T'ao, 346 Ta T'ing, 116 Tai Chin Jen, 340 T'ai Huang, 91 T'ai Kung Tiao, 347 T'ai Wang Shan Fu, 371 Talkers, 327 Tan-hsüeh, 373 TAO, 16; (axis of) 18, 24; (perfect) 25; (man born in) 85; (in everything) 112; (in abstraction) 127; (eternal) 209, (how to reach) 277, 281; (and TÊ) 326; (functions of) 438; (and fatalism) 446 T'ai Hsi Ching, The, 70 278, 300, 369, 448 Tapir, The, 6 Taste, Sense of, 155 TÊ (see _Virtue_), 45 Teeth cold, 113 Têng Ling, 442 Thieves, 110, 169 Thieving, Art of, 112 Things, 231 Thoroughness, 342 Thought, 170 Three in the Morning, 20 Tiao-ling, 258 T'ien Kên, 93 T'ien P'ien, 443 Tit, The, 6 Toes, 305, 306 Topsy-turvydom, 199 Tortoise, 3, 357; (Chuang Tzŭ and the) 217 Translation (as of Enoch), 230 Travelling, 180 Tripe, 305 Tsang, Old man of, 271 Tsang, Shepherd, 103 Ts'ang-wu, 354 Ts'ao Shang, 428 Tsê Yang, 335 Tsêng Tzŭ, 378 Ts'ui Chü, 123 Tsun Lu, 116 Tsung, Mt., 124 Tsungs, The, 26 Ts'ung-chih, 40 Tung Kuo Shun Tzŭ, 261 Tung Kuo Tzŭ, 285 Tung Kuo Tzŭ Chi, 366 Tung Yeh Chi, 241 Turtle of eastern sea, 215, 296, 335 Tzŭ Ch'an, 59 Tzŭ Chang, 397 Tzŭ Ch'in Chang, 83 Tzŭ Chou Chih Fu, 370 Tzŭ Chou Chih Poh, 370 Tzŭ Hua Tzŭ, 373 Tzŭ Kao, 45 Tzŭ Lai, 81 Tzŭ Lao, 342 Tzŭ Li, 81 (death of) 393; 413 Tzŭ Sang, 90 Tzŭ Sang Hu, 83, 253, 254 Tzŭ Ssŭ, 80 Tzŭ Yang of Chêng, 375 Tzŭ Yü, 80, 90 Ugliness, 260 Umbra and Penumbra, 32, 367 Uncanny events, 328 Universal Love, 167 Untrodden ground, 333 Useful and Useless, The, 11, 306, 358 Usurpers, 208 Valetudinarianism, 191 Vengeance not extended against things, 232 Violence, 340 326, 360 Virtue, Man of Perfect, 210 Vision (Eye and) 333; (perfection of) 104, 139 Vital Principle, The, 129 Wa Lung, 237 Walrus, The, 211 Wang Hsiang, 237 Wang I, 26, 91, 140 Wang Kuo, 335 Wang T'ai, 56 Wang Tzŭ, 395 Wang Tzŭ Ch'ing Chi, 250 War, 315, 318 Wasps, 297 Water, (Fluidity of) 268; (to men and fishes) 227 Wealth, 221; (value of) 403; (evil of) 405 Weasel, The, 313 Weeding plants, 360 Weeping, 162; (without snivelling) 85 Wei, Prince Wu of, 311 Wei, The State of, 38, 49 Wei of Ch'i, Prince, 338