Book 129 (part 3)

When they went out, the man said, 'It is a fortunate thing for your master that he met with me. He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).' Lieh-dze went in, and reported these words to his master, who said, 'I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet;--he seemed to see me with the springs of vigorous action in full play. Try and come with him again.' Next day Lieh-dze came with the man again, and again saw Hû-dze with him. When they went out, the wizard said, 'Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.' Lieh-dze went in and reported this to Hû-dze, who said, 'This time I showed myself to him after the pattern of the grand harmony (of the two elemental p. 265 forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance. Where the water wheels about from (the movements of) a dugong 1 , there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss. There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.' Next day they came, and they again saw Hû-dze. But before he had settled himself in his position, the wizard lost himself and ran away. 'Pursue him,' said Hû-dze, and Lieh-dze did so, but could not come up with him. He returned, and told Hû-dze, saying, 'There is an end of him; he is lost; I could not find him.' Hû-dze rejoined, 'I was showing him myself after the pattern of what was before I began to come from my author. I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent. Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away. After this, Lieh-dze considered that he had not yet begun to learn (his master's doctrine). He returned to his house, and for three years did not go out. He did the cooking for his wife. He fed the pigs as if he were feeding men. He took no part p. 266 or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence. Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life. 6. Non-action (makes its exemplifier) the lord of all fame; non-action (serves him as) the treasury of all plans; non-action (fits him for) the burden of all offices; non-action (makes him) the lord of all wisdom 1 . The range of his action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven 2 , but he does not see that he was the recipient of anything. A pure vacancy (of all purpose) is what characterises him. When the perfect man employs his mind, it is a mirror.