Khiû Shui, or 'The Floods of Autumn.' (cont.)
5. 'A battering ram may be used against the wall of a city, but it cannot be employed to stop up a hole;-- the uses of implements are different. The (horses) Khih-kî and Hwâ-liû could in one day gallop 1000 lî, but for catching rats they were not equal to a wild dog or a weasel;-- the gifts of creatures are different. The white horned owl collects its fleas in the night-time, and can discern the point of a hair, but in bright day it stares with its eyes and cannot see a mound or a hill;-- the natures of creatures are different.
'Hence the sayings, "Shall we not follow and honour the right, and have nothing to do with the wrong? shall we not follow and honour those who secure good government, and have nothing to do with those who produce disorder?" show a want of acquaintance with the principles of Heaven and Earth, and with the different qualities of things. It is like following and honouring Heaven and taking no account of Earth; it is like following and honouring the Yin and taking no account of the Yang. It is clear that such a course cannot be pursued. Yet notwithstanding they go on talking so:-- if they are not stupid, they are visionaries. The Tî sovereigns resigned their thrones to others in one way, and the rulers of the three dynasties transmitted their thrones to their successors in another. He who acts differently from the requirements of his time and contrary to its custom is called an usurper; he who complies with the time and follows the common practice is said to be righteous. Hold your peace, 0 earl of the Ho. How should you know what constitutes being noble and being mean, or who are the small and who the great?'
6. The earl of the Ho said, 'Very well. But what am I to do? and what am I not to do? How am I to be guided after all in regard to what I accept or reject, and what I pursue or put away from me?' Zo of the Northern Sea replied, 'From the standpoint of the Tâo, what is noble? and what is mean? These expressions are but the different extremes of the average level. Do not keep pertinaciously to your own ideas, which put you in such opposition to the Tâo. What are few? and what are many? These are denominations which we employ in thanking (donors) and dispensing gifts. Do not study to be uniform in doing so;-- it only shows how different you are from the Tâo. Be severe and strict, like the ruler of a state who does not selfishly bestow his favours. Be scrupulous, yet gentle, like the tutelary spirit of the land, when sacrifice is offered to him who does not bestow his blessing selfishly. Be large-minded like space, whose four terminating points are illimitable, and form no particular enclosures. Hold all things in your love, favouring and supporting none specially. This is called being without any local or partial regard; all things are equally regarded; there is no long or short among them.
'There is no end or beginning to the Tâo. Things indeed die and are born, not reaching a perfect state which can be relied on. Now there is emptiness, and now fulness;-- they do not continue in one form. The years cannot be reproduced; time cannot be arrested. Decay and growth, fulness and emptiness, when they end, begin again. It is thus that we describe the method of great righteousness, and discourse about the principle pervading all things. The life of things is like the hurrying and galloping along of a horse. With every movement there is a change; with every moment there is an alteration. What should you be doing? what should you not be doing? You have only to be allowing this course of natural transformation to be going on.'
7. The earl of the Ho said, 'What then is there so valuable in the Tâo?' Zo of the Northern Sea replied, 'He who knows the Tâo is sure to be well acquainted with the principles (that appear in the procedures of things). Acquainted with (those) principles, he is sure to understand how to regulate his conduct in all varying circumstances. Having that understanding, he will not allow things to injure himself. Fire cannot burn him who is (so) perfect in virtue, nor water drown him; neither cold nor heat can affect him injuriously; neither bird nor beast can hurt him. This does not mean that he is indifferent to these things; it means that he discriminates between where he may safely rest and where he will be in peril; that he is tranquil equally in calamity and happiness; that he is careful what he avoids and what he approaches;-- so that nothing can injure him. Hence it is said, "What is heavenly is internal; what is human is external." The virtue (of man) is in what is Heavenly. If you know the operation of what is Heavenly and what is Human, you will have your root in what is Heavenly and your position in Virtue. You will bend or stretch (only) after the (necessary) hesitation; you will have returned to the essential, and may be pronounced to have reached perfection.'
'What do you mean,' pursued the earl, 'by the Heavenly, and by the Human?' Zo replied, 'Oxen and horses have four feet;-- that is what I call their Heavenly (constitution). When horses' heads are haltered, and the noses of oxen are pierced, that is what I call (the doing of) Man. Hence it is said, "Do not by the Human (doing) extinguish the Heavenly (constitution); do not for your (Human) purpose extinguish the appointment (of Heaven); do not bury your (proper) fame in (such) a pursuit of it; carefully guard (the Way) and do not lose it:-- this is what I call reverting to your True (Nature)."'