Book 124 (part 12)

The Khiû in Khang-wû's reply would seem to make it certain 'the master' was Confucius, but the oldest critics, and some modern ones as well, think that Khang-wû's name was also Khiû. But this view is attended with more p. 193 difficulties than the other. By the clause interjected in the translation after the first 'Master,' I have avoided the incongruity of ascribing the long description of Tâoism to Confucius. 194:1 Compare Lâo-dze's account of himself in his Work, ch. 20. 194:2 See note 2 on page 191. The lady is there said to have been the daughter of a barbarian chief; here she appears as the child of the border Warden of Aî. But her maiden surname of Kî ( ) shows her father must have been a scion of the royal family of Kâu. Had he forsaken his wardenship, and joined one of the Tî tribes, which had adopted him as its chief? 194:3 Zin was only a marquisate. How does Kwang-dze speak of its ruler as 'a king?' 194:4 This could not be; a man does not come to himself in his dream, and in that state try to interpret it. 195:1 Compare XVIII, par. 4. 196:1 See this passage again in Book XXVII, par. i, where the phrase which I have called here 'the invisible operation of Heaven,' is said to be the same as 'the Heavenly Mould or Moulder,' that is, the Heavenly Fashioner, one of the Tâoistic names for the Tâo. 196:2 That is, all things being traced up to the unity of the Tâo, we have found the pivot to which all conflicting opinions, all affirmations, all denials, all positions and negatives converge, and bring to bear on them the proper light of the mind. Compare paragraph 3. 196:3 A story to the same effect as this here, with some textual variations, occurs in Book XXVII, immediately after par. 1 referred to above. 197:1 The mind cannot rest in second causes, and the first cause, if there be one, is inscrutable. 197:2 Even these must wait for the will of the creature; but the case of the shadow is still more remarkable. 197:3 I have put this interrogatively, as being more graphic, and because of the particle , which is generally, though not necessarily, interrogative. 197:4 Hsüan Ying, in his remarks on these two sentences, brings out the force of the story very successfully:--'Looking at them in their ordinary appearance, there was necessarily a difference between them, but in the delusion of the dream each of them appeared the other, and they could not distinguish themselves! Kâu could be a butterfly, and the butterfly could be Kâu;--we may see that in the world all traces of that and this may pass away, as they come under the influence of transformations.' For the phrase, 'the transformation of things,' see in Book X1, par. 5, et al. But the Tâoism here can hardly be distinguished from the Buddhism that holds that all human experience is merely so much mâya or illusion.