ERNEST RICHARD HUGHES, born in London, 5th January 1883. M.A., Oxon. Missionary in the interior of China, 1911-29. In Shanghai, 1929 – 31. Reader in Chine Religion and Philosophy in Oxford University, 1934-41; conded to Chungking, 1942. Books include The invasion of China by the Western World, 1937.
CHINESE PHILOSOPHY IN
CLASSICAL TIMES
丁丹妮
Edited and Translated by
壮心不已E. A. HUGHES
篮球球星LONDON: J. M. DENT & SONS LTD.
NEW YORK: E. P. DUTTON & CO. 虫的笔画顺序INC.群落的特征
First published 1942
Last reprinted 1944
Chapter 1. Excursions into Freedom.
In the Northern Ocean there is a fish, its name the Kun [Leviathan], its size I know not how many li. 1 By metamorphosis it becomes a bird called the P’eng [‘Roc’], with a back I know not how many li in extent. When it rous itlf and.flies, its wings darken the sky like clouds. With the a in motion this bird transports itlf to the Southern Ocean, the Lake of Heaven. In the words of Ch’i Hsieh, a recorder of marvels, ‘When the P’eng transports itlf to the Southern Ocean, it thrashes the water for three thousand li, and mounts in a whirlwind to the height of ninety thousand li, and flies continuously for six months before it comes to rest.’
A mote in a sunbeam (that in one n is all that this
1 Li – the Chine mile, roughly a third of the English mile. 165
166 TAO EXPERTS
vast Roc is): flying dust which living creatures breathe- in and out! And that blueness of th
e sky! Is it an actual colour, or is it the measureless depth of the heavens which we gaze at from below and e as ‘blue,’ just like that and nothing more? Again take water, without the den accumulation of which there is no power for the floating of a great ship. And (think of) a cup of water upt in a corner of the hall. A tiny mustard ed becomes a ship (afloat), but the cup which held the water will remain aground becau of the shallowness of the water and the size of the cup as a ship.
So with the accumulation of wind, without sufficient density 1 it has no power to float huge wings. Thus it is that the P’eng has to ri ninety thousand li and cut off the wind beneath if. Then and not before, the bird, borne up by the down-presd wind, floats in the azure heavens with cure support. Then and not before, it can start on its journey south.
A cicada and a young dove giggled together over the P’eng. The cicada said, ‘When we exert ourlves to fly up on to the tall elms, we sometimes fail to get there and are pulled back to the ground; and that is that. Why then should any one mount up ninety thousand l
i in order to go south?’ Well, the man who goes out to the grassy country near by takes only three meals with him and comes back with his stomach well filled. But the man who has to travel a hundred li grinds flour for one night on the way; and the man who has to travel a thousand li requires food for three months. The two little creatures (the cicada and the dove), what can they know?月度工作计划
Small knowledge is not equal to great knowledge, just as a short life is not equal to a long one. How do we know this to be so? The mushroom with one brief morning’s existence has no knowledge of the duration of a month. The chrysalis knows nothing of the spring and the. autumn. This is due to their short life. In the south of Ch’u State
1 ‘Density’ ems the only word to reprent the Chine. This is an admirable example of the realistic way in which a really great poet’s imagination works.
CHUANG CHOU 167
there is a Ming-ling tree who springs and autumns make five hundred years. In the old
days there was a Ta-ch’un tree who springs and autumns made eight thousand years. Right down to the prent Grandfather P’eng 1 is famed for his immen age – although if all man matched him, how wretched they would be!...
A variant version of the story of the Leviathan and the Roc is here given, winding up with a quail laughing at the P’eng and describing its flight among the bushes as ‘the perfection of flight.’ Chuang Chou says that this is due to the difference between small and great. He then continues:
Thus it is that the knowledge of some men qualifies them for a small office and for effecting unity in one district, whilst the moral power of another man fits him to be a ruler and proves itlf throughout a whole country. The men have a view of themlves which is like the quail’s view of himlf.
小学生安全教育
On the other hand, Master Yung of Sung State just laughs at the men. If the whole world should admire or criticize him, he would neither be encouraged nor discouraged. Having determined the difference between what is intrinsic and what extrinsic, he dispute
d the accepted boundaries of honour and dishonour. In this he was himlf, and there are very few such men in the world. Nevertheless he was not really rooted.
党总支组织生活会Take Master Lieh. He could drive the wind as a team and go, borne aloft, away for fifteen days before returning. Such a man attains a happiness which few posss. Yet in this, although he had no need to walk, there was still something on which he-was dependent [viz. the wind]..Sup-posing, however, that he were borne on the normality of the heavens and earth, driving a team of the six elements in their changes, and thus wandered freely in infinity-eternity, would there be anything then on which he was dependent?
