Book 128 (part 7)

With these views, how should they know wherein death and life are to be found, or what is first and what is last? They borrow different substances, and pretend that the common form of the body is composed of them 1 . They dismiss the thought of (its inward constituents like) the liver and gall, and (its outward constituents), the ears and eyes. Again and again they end and they begin, having no knowledge of first principles. They occupy themselves ignorantly and vaguely with what (they say) lies outside the dust and dirt (of the world), and seek their enjoyment in the business of doing nothing. How should they confusedly address themselves to the ceremonies practised by the common people, and exhibit themselves as doing so to the ears and eyes of the multitude?' Dze-kung said, 'Yes, but why do you, Master, act according to the (common) ways (of the world)?' The reply was, 'I am in this under the condemning sentence of Heaven 2 . Nevertheless, I will share p. 253 with you (what I have attained to).' Dze-kung rejoined, 'I venture to ask the method which you pursue;' and Confucius said, 'Fishes breed and grow in the water; man developes in the Tâo. Growing in the water, the fishes cleave the pools, and their nourishment is supplied to them. Developing in the Tâo, men do nothing, and the enjoyment of their life is secured. Hence it is said, "Fishes forget one another in the rivers and lakes; men forget one another in the arts of the Tâo."' Dze-kung said, 'I venture to ask about the man who stands aloof from others 1 .' The reply was, 'He stands aloof from other men, but he is in accord with Heaven! Hence it is said, "The small man of Heaven is the superior man among men; the superior man among men is the small man of Heaven 2 !"' 12. Yen Hui asked Kung-nî, saying, 'When the mother of Mäng-sun Zhâi 3 died, in all his wailing for her he did not shed a tear; in the core of his heart he felt no distress; during all the mourning rites, he exhibited no sorrow. Without these three things, he (was considered to have) discharged his mourning well;--is it that in the state of Lû one who has not the reality may yet get the reputation of having it? I think the matter very strange.' Kung-nî p. 254 said, 'That Mäng-sun carried out (his views) to the utmost. He was advanced in knowledge; but (in this case) it was not possible for him to appear to be negligent (in his ceremonial observances) 1 , but he succeeded in being really so to himself Mäng-sun does not know either what purposes life serves, or what death serves; he does not know which should be first sought, and which last 2 . If he is to be transformed into something else, he will simply await the transformation which he does not yet know. This is all he does. And moreover, when one is about to undergo his change, how does he know that it has not taken place? And when he is not about to undergo his change, how does he know that it has taken place 3 ? Take the case of me and you:--are we in a dream from which we have not begun to awake 4 ? 'Moreover, Mäng-sun presented in his body the appearance of being agitated, but in his mind he was conscious of no loss. The death was to him like the issuing from one's dwelling at dawn, and no (more terrible) reality. He was more awake than others were.