Page:Zhuang Zi - translation Giles 1889.djvu/138

104 nevertheless called noble and the other low. But in point of injury to life and nature, the robber Chê and Poh I are one. Where then does the distinction of noble and low come in?

Were a man to apply himself to charity and duty towards his neighbour until he were the equal of Tsêng or Shih, this would not be what I mean by perfection. Or to flavours, until he were the equal of Yü Erh.


 * Probably identical with I Ya, the Soyer of China.

Or to sounds, until he were the equal of Shih K'uang. Or to colours, until he were the equal of Li Chu. What I mean by perfection is not what is meant by charity and duty to one's neighbour. It is found in the cultivation of. And those whom I regard as cultivators of are not those who cultivate charity and duty to one's neighbour. They are those who yield to the natural conditions of things. What I call perfection of hearing is not hearing others but oneself. What I call perfection of vision is not seeing others but oneself.


 * A saying attributed by Han Fei Tzŭ to Lao Tzŭ:—"To see oneself is to be clear of sight." See The Remains of Lao Tzŭ, p. 18.

For a man who sees not himself but others, takes not possession of himself but of others, thus taking what others should take and not what he himself should take.


 * Multi sunt, qui urbes, qui populos habuere in potestate, paucissimi, qui se.