1 Huishi liked using his universal view to enlighten others. Those people who liked to debate in his age became interested in the following subjects:
2 “Egg has hair”: In the egg, there must been equipped the motive force which makes chicken has hair.
3 “Hen has three feet”: Two visible feet plus the will power that drive feet to walk.
4 “Event that happens in Ying could happen elsewhere”: So, you know all events and developments under the sun by watching those in Ying.
5 “Dog may be goat”: As long as in the first place we name goat by dog. Thus dog is the animal that jumps and runs in hilly place as easily as in plain, baaing and evacuating black grainy shit.
6 “Horse may lay eggs”: As long as at the very beginning we call hen, duck or bird by the name of horse.
7 “Frog has tail”: Tadpole has tail, and frog is molted from tadpole, so we can say frog has tail.
8 “Fire not hot”: The hot of a fire is the feeling of people who has closed to the fire. It is not the quality of fire itself.
9 “Hill has mouth”: Mouth is where people breathe and making a sound. The hill wind with sound is happen always, so we may say “Hill has mouth”.
10 “Wheel not rolling on the ground”: Wheel is a circle and what has attached the ground is a small point of the circle, and this point can’t represent the whole wheel.
11 “Eye can’t see”: Without consciousness, eye can’t see anything.
12 What a man sees is the surface of a thing, he can’t never see its real contain or property.
13 In compare with something it’s long or short is relative not absolute compare. The big turtle is longer than the small or the infant snake.
14 Square and circle are relative not absolute. Watching carefully, a small part of the line of a square is not square and a circle is not circle. For this reason, the carpenter using a ruler to draw a square, he can’t say it is absolutely square, also the circle carpenter using compass to draw, he can’t say it is absolutely circle.
15 He chisels a hole on wood but the hole does not fit the chisel tightly.
16 When bird flies, its shadow is moveless.
17 At a certain moment, flying arrow is neither moving nor still.
18 The infant dog is not a mature dog.
19 A yellow horse, a brown ox and the concept of animal like horse and ox there are three animals, instead of two.
20 A white dog, if watch his black eyes only, it is possible be called a black dog.
21 The first horse ever emerged in this world; its mother must be not a horse. So, we say this pony had no mother like horse.
22 Cut a wood of one-inch length into half every day, and you will never complete cutting in ten thousand years.
23 The above said issues were just a part of Huishi’s arguments.
24 People of this school spared all his life to dispute with Huishi about the said issues. Its representatives were Hengtuan and Gongsun Long. They confused people by these freak theories and tried to change people’s mind. They won in the disputes by sophism but nobody was convinced, because what they did are wordplays and the purpose is to show off their intelligence by his wit.
25 Huishi always was eager for win, he was proud of his eloquence, thinking him the greatest man of wisdom. But he knew little about Tao.
26 A man called Huang Liao from south asked Huishi, “Why does heaven not cave in? Why does earth not subside? What is the cause of rain, wind, thunder and lightening?” Huishi bolted out the answers by his way of eloquence. He would endlessly spout of each event in universe. What’s more, what he said became more and more freak.
27 He always refuted something that others thought true by his freak theories. Hence, few people trusted Huishi.
28 Huishi went astray because he disregarded the essential part of all things--soul-- and instead focused on the part of material. On the level of universe, his knowledge and wit are no more than hum of mosquito and gadfly. His knowledge is useless in research of universe.
29 It is enough to know that all things are one and from the same source. We should spend more time on studying Tao and soul, which is the way to concentrate the main points.
30 Huishi splurged too much energy on assorted items. At last, he just enjoyed the reputation of man of debate. It was rather pitiful. Huishi wasted his talent, acquainting nothing in his life. He indulged himself in material world so that he lost the way back home as if a man chased echo by shouting or a man ran round his shadow. It was very pitiful that he had achieved nothing at last.
2009年1月21日 星期三
Under the Heaven (7)
1 Huishi’s knowledge was all-inclusive. His works were fairly many. Nevertheless, his thought was very freak, and his awareness of truth was problem-ridden.
2 He described the material world as follows, “Anything infinitely big has no boundary and so it is called ‘large infinity’; anything infinitely small has nothing in it and so it is called ‘small infinity’.
3 If press a thing into so thin that it has no thickness, then, there is no thing can be put on its surface; and in principle, it can be extended to thousand miles square wide. In the point of view of universe, the heaven is as high as the earth, and mountain is as high as lake. At noon, sun seems holding at the middle of heaven, but actually it is becoming down to the west. Creatures are bond to die since they are born.
4 There are nuances among things of same species, or they are said similar. There are totally different appearances among things of different species but detailed study finds that there still some similarities between them. That is called nuance among similar and similar among difference.
5 Distance by pointing to south seems infinite. Nevertheless, it is limited. For example, we stand on earth and go south. Someday, you will find yourself reaching the starting place. The distance between starting place and end place is a circle of earth but it eventually is limited.”
6 Huishi added, “A man starts to Yue today but he arrives there yesterday. Time reverses. Iron rings linked each other can be unlinked.”
7 Hui said, “I know that the center of heaven is located above the linking line of north of Yan and south of Yue.
8 People should love all things, because universe, heaven and earth are integrated and derive from the same source.”
2 He described the material world as follows, “Anything infinitely big has no boundary and so it is called ‘large infinity’; anything infinitely small has nothing in it and so it is called ‘small infinity’.
3 If press a thing into so thin that it has no thickness, then, there is no thing can be put on its surface; and in principle, it can be extended to thousand miles square wide. In the point of view of universe, the heaven is as high as the earth, and mountain is as high as lake. At noon, sun seems holding at the middle of heaven, but actually it is becoming down to the west. Creatures are bond to die since they are born.
4 There are nuances among things of same species, or they are said similar. There are totally different appearances among things of different species but detailed study finds that there still some similarities between them. That is called nuance among similar and similar among difference.
5 Distance by pointing to south seems infinite. Nevertheless, it is limited. For example, we stand on earth and go south. Someday, you will find yourself reaching the starting place. The distance between starting place and end place is a circle of earth but it eventually is limited.”
6 Huishi added, “A man starts to Yue today but he arrives there yesterday. Time reverses. Iron rings linked each other can be unlinked.”
7 Hui said, “I know that the center of heaven is located above the linking line of north of Yan and south of Yue.
8 People should love all things, because universe, heaven and earth are integrated and derive from the same source.”
Under the Heaven (6)
1 The ancient thoughts which Chuang Tzu prefers were: Self-nature, Buddha-nature, Qi, calmness and soul are formless. What is life and death? Are universe and man integrated? What is the destination the soul and consciousness go; how they settle down. All things unfolding before us but we can’t find the trace of source from them.
2 Chuang Tzu expressed his opinion on life and universe with humoristic and free language. Chuang Tzu argued that universe exists under the chaotic condition so common description is not enough to describe its trueness. Therefore, for the same reason, people couldn’t understand life and universe via a single description only.
3 Chuang Tzu used unprejudiced word to be the main frame of his book; quoted authority's words to narrate truth; used fable to enrich and vivify the book. As other sage who attained enlightenment, Chuang Tzu was able to communicate with heaven and earth, and became more modest and respectful.
4 He was well aware that all things are holy and worshipful to him; all things actually are integrated, without any discrimination. He stood on the top of world to watch the change of this world as if ant crawled on ground and bustled for life. He didn’t question for right and wrong. So, he could live well in various kinds of environment. He could get well along with it and even melted into it.
5 His articles were harangue, seeming lengthy, which was an unavoidable shortcoming, mainly because his head teemed with various thoughts which could not help rushing out.
6 His intonation was unique, scoff in seriousness. Most of them were funny and lovely. On metaphysics, he roamed around with the creator; out of metaphysics, he made friends with the gentlemen of Zen practice and of seeking for Tao.
7 Chuang Tzu’s thought system was broad and profound; the point of his articles covered all things and all phenomena. It is difficult to master the frequently-changing life and entity of all things; the operational rule of Tao is limitless, profound and obscure. So, Chuang Tzu’s article was elusive, which was bound to be so.
2 Chuang Tzu expressed his opinion on life and universe with humoristic and free language. Chuang Tzu argued that universe exists under the chaotic condition so common description is not enough to describe its trueness. Therefore, for the same reason, people couldn’t understand life and universe via a single description only.
3 Chuang Tzu used unprejudiced word to be the main frame of his book; quoted authority's words to narrate truth; used fable to enrich and vivify the book. As other sage who attained enlightenment, Chuang Tzu was able to communicate with heaven and earth, and became more modest and respectful.
4 He was well aware that all things are holy and worshipful to him; all things actually are integrated, without any discrimination. He stood on the top of world to watch the change of this world as if ant crawled on ground and bustled for life. He didn’t question for right and wrong. So, he could live well in various kinds of environment. He could get well along with it and even melted into it.
5 His articles were harangue, seeming lengthy, which was an unavoidable shortcoming, mainly because his head teemed with various thoughts which could not help rushing out.
6 His intonation was unique, scoff in seriousness. Most of them were funny and lovely. On metaphysics, he roamed around with the creator; out of metaphysics, he made friends with the gentlemen of Zen practice and of seeking for Tao.
7 Chuang Tzu’s thought system was broad and profound; the point of his articles covered all things and all phenomena. It is difficult to master the frequently-changing life and entity of all things; the operational rule of Tao is limitless, profound and obscure. So, Chuang Tzu’s article was elusive, which was bound to be so.
Under the Heaven (5)
1 Some ancient schools held that the foundation of all things is delicate and the material world is superficial phenomenon of the real world. All ways of measure and calculation can’t express real image of the true world. Only reclusive, simple and pure practice life can make you stay with gods and know the truth.
2 The representatives of the thought were Guan Yin and Laotse. The school’s main aim was that they deem the immortal part of life is self-nature, Buddha-nature, Qi, calmness, refinement and soul. All things are from the same source. The key of their education was to be gentle, civilized, modest and aloof. They didn’t use artificial ways to distract ecological operation.
3 Guan Yin said, “When you reach the level of no-self and being flexibility, the truth will appear naturally.” People move should be as water and held still as mirror. When interacting on the objective conditions, people should act like echo, to the point, neither more nor less. When a man of practice he clearly knows that the five sensations, such as sorrow, joy, pain, pleasure and freedom, actually are of vanity, he has entered the realm of Nirvana.
4 Guan Yin encouraged people that: calm down, making their frame of mind be like a still and clear lake; people are in complete harmony with environment, doing as Rome do; people never make efforts to create or change environment, forever following fashion, never being pioneer.
5 Laotse said, “He who is aware of the Male, but keep to the Female, becomes the ravine of the world. He who is conscious of the white, but keeps to obscurity, becomes the valley of the world.” (Tao Te Ching 28) Laotse insisted that your wit should never be wasted on the worldly affairs; if you did, you would be distracted so as to affect the mind of practice which requiring-- moves as water and holds still as mirror--. People scramble for doing cause and attaining glory; a man of wisdom however, hides out to avoid being bothered. He likes much the place that others dislike; when environment need someone to do something, and no one want to take the responsibility, if he can, he will do it. Nevertheless, he undertakes the fault if any, and lets other share his credit.
6 Laotse knew that five sensations are empty and all things are impermanent. So let it be to scramble for what people need. Anyway, it is vain at last. People should seek directly for the permanent joy of Nirvana that looks illusory but is essential in nature.
7 Additionally, people must see that possession of excessive worldly things only impedes him to obtain higher wisdom. Therefore, the wise man, he accumulating no worldly treasure, instead, it conduces him to have more precious treasure. His life is free and leisurely. If possible, he never bends his mind to do cause. He derides common people who bustle all day.
8 Common people always pray for good luck. He however, feels contented for status in quo and stoops to comprise. He said, “Others see me silent, destitute, unworthy of being envied, which instead makes less occasions to contract enmity with other. Nothing is better than this.”
9 He believed firmly that a man must have comprehensive awareness of wealth, knowledge, tolerance and sight; for the deeply understanding he has, he is steady in mind. So, he can conserve a sound, tranquil and peaceful heart. His life must be simple and plain. He must avoid being enslaved by material that becomes his burden.
10 He said, “Flexibility is necessary. Stiffness and stubbornness are dangerous and incapable of fitting change.” In my opinion, these concepts and theories verily are the most precious thought.
11 Guang Yin and Laotse are one of the greatest ancient thinkers.
2 The representatives of the thought were Guan Yin and Laotse. The school’s main aim was that they deem the immortal part of life is self-nature, Buddha-nature, Qi, calmness, refinement and soul. All things are from the same source. The key of their education was to be gentle, civilized, modest and aloof. They didn’t use artificial ways to distract ecological operation.
3 Guan Yin said, “When you reach the level of no-self and being flexibility, the truth will appear naturally.” People move should be as water and held still as mirror. When interacting on the objective conditions, people should act like echo, to the point, neither more nor less. When a man of practice he clearly knows that the five sensations, such as sorrow, joy, pain, pleasure and freedom, actually are of vanity, he has entered the realm of Nirvana.
4 Guan Yin encouraged people that: calm down, making their frame of mind be like a still and clear lake; people are in complete harmony with environment, doing as Rome do; people never make efforts to create or change environment, forever following fashion, never being pioneer.
5 Laotse said, “He who is aware of the Male, but keep to the Female, becomes the ravine of the world. He who is conscious of the white, but keeps to obscurity, becomes the valley of the world.” (Tao Te Ching 28) Laotse insisted that your wit should never be wasted on the worldly affairs; if you did, you would be distracted so as to affect the mind of practice which requiring-- moves as water and holds still as mirror--. People scramble for doing cause and attaining glory; a man of wisdom however, hides out to avoid being bothered. He likes much the place that others dislike; when environment need someone to do something, and no one want to take the responsibility, if he can, he will do it. Nevertheless, he undertakes the fault if any, and lets other share his credit.
6 Laotse knew that five sensations are empty and all things are impermanent. So let it be to scramble for what people need. Anyway, it is vain at last. People should seek directly for the permanent joy of Nirvana that looks illusory but is essential in nature.
7 Additionally, people must see that possession of excessive worldly things only impedes him to obtain higher wisdom. Therefore, the wise man, he accumulating no worldly treasure, instead, it conduces him to have more precious treasure. His life is free and leisurely. If possible, he never bends his mind to do cause. He derides common people who bustle all day.
8 Common people always pray for good luck. He however, feels contented for status in quo and stoops to comprise. He said, “Others see me silent, destitute, unworthy of being envied, which instead makes less occasions to contract enmity with other. Nothing is better than this.”
9 He believed firmly that a man must have comprehensive awareness of wealth, knowledge, tolerance and sight; for the deeply understanding he has, he is steady in mind. So, he can conserve a sound, tranquil and peaceful heart. His life must be simple and plain. He must avoid being enslaved by material that becomes his burden.
10 He said, “Flexibility is necessary. Stiffness and stubbornness are dangerous and incapable of fitting change.” In my opinion, these concepts and theories verily are the most precious thought.
11 Guang Yin and Laotse are one of the greatest ancient thinkers.
Under the Heaven (4)
1 Other well-known thoughts were from these schools whose representatives were Peng Meng, Tian Pian and Shen Dao. They insisted that people should be an absolutely free man, gathering but cliquing, worshiping nature and being selfless. They claimed that people should not be bound by any material under any condition. Being anxiety-free, they took things as they came; they didn’t think themselves right and insist to doing something on his own way.
2 The key thought of this school was that all things are integrated. You take away any part; you omit the other part. They said, “Heaven can cover all things but can’t bear; earth can bear all thing but can’t cover.” Real Tao covers all but it can’t be made clear by language.
3 They knew that all things have its advantage and also have its disadvantage in some respect. They thought that biasing a part inevitably miss the image of the whole. Therefore, teaching itself can't lead the learner to know the truth; only practice of Tao is possible.
4 For the reason, Shen Dao excluded knowledge and self-awareness. He never did things on his own will until when they were out of absolute necessity. His principle to walk in the world was that to be fair to treat all things. Shen Dao said, “A man says: I understand it. Actually he possibly doesn’t know it well. A little of knowledge that a man acquaints is the start where he leaves truth further and further.”
5 Such believe led to their self-will, obstinacy and irresponsibility, caring for nothing and uninhabited. Shen Dao laughed at worldly people who worshiping sage. He despised sages, slandering them at his will. Facing problem, he had no fixed opinion, just doing the way what the situation was necessary for surviving.
6 He didn’t plan for any purpose and didn’t care for it after it passed. He didn’t believe plan and so on. He didn’t take measures until when it must be done. He whirled as whirlwind and drifted in wind as a feather, and he was more like grindstone racing. No matter what, his behaviors had helped him to avoid the chance of against the law.
7 He held that animal doesn’t stop to do his own things without sake; it doesn’t waste efforts to think what to do tomorrow. Animal forever receives life as it comes. It does what it should do and needn’t plan in advance. For following this principle, Shen Dao had no praising and no blaming by others in his life.
8 The gist of Shen Dao’s conduct were to imitate the operation of universe; to do things without plan in advance; sage and man of wisdom are useless; a piece of earth however, contains the philosophy of Tao.
9 Shen Dao was remarked by common people that his theory is suitable only for the death, not for the living. His theory makes learner freak and perverted.
10 Tian Pian learnt from Peng Meng. Peng Meng’s teacher even said, “Ancient people who learn Tao sought for the realm of no praising and no blaming; that realm is so unfathomable that can’t be described with language.”
11 Under the unavoidable condition, they used the opposite and reversed ways to describe it. Tell the truth, the Tao that they have described is not Tao. What they think right is not right actually. Generally speaking, They, Peng Meng, Tian Pian and Shen Dao, don’t understand the real Tao. What they know just is the superficial knowledge of it.
2 The key thought of this school was that all things are integrated. You take away any part; you omit the other part. They said, “Heaven can cover all things but can’t bear; earth can bear all thing but can’t cover.” Real Tao covers all but it can’t be made clear by language.
3 They knew that all things have its advantage and also have its disadvantage in some respect. They thought that biasing a part inevitably miss the image of the whole. Therefore, teaching itself can't lead the learner to know the truth; only practice of Tao is possible.
4 For the reason, Shen Dao excluded knowledge and self-awareness. He never did things on his own will until when they were out of absolute necessity. His principle to walk in the world was that to be fair to treat all things. Shen Dao said, “A man says: I understand it. Actually he possibly doesn’t know it well. A little of knowledge that a man acquaints is the start where he leaves truth further and further.”
5 Such believe led to their self-will, obstinacy and irresponsibility, caring for nothing and uninhabited. Shen Dao laughed at worldly people who worshiping sage. He despised sages, slandering them at his will. Facing problem, he had no fixed opinion, just doing the way what the situation was necessary for surviving.
6 He didn’t plan for any purpose and didn’t care for it after it passed. He didn’t believe plan and so on. He didn’t take measures until when it must be done. He whirled as whirlwind and drifted in wind as a feather, and he was more like grindstone racing. No matter what, his behaviors had helped him to avoid the chance of against the law.
7 He held that animal doesn’t stop to do his own things without sake; it doesn’t waste efforts to think what to do tomorrow. Animal forever receives life as it comes. It does what it should do and needn’t plan in advance. For following this principle, Shen Dao had no praising and no blaming by others in his life.
8 The gist of Shen Dao’s conduct were to imitate the operation of universe; to do things without plan in advance; sage and man of wisdom are useless; a piece of earth however, contains the philosophy of Tao.
9 Shen Dao was remarked by common people that his theory is suitable only for the death, not for the living. His theory makes learner freak and perverted.
10 Tian Pian learnt from Peng Meng. Peng Meng’s teacher even said, “Ancient people who learn Tao sought for the realm of no praising and no blaming; that realm is so unfathomable that can’t be described with language.”
11 Under the unavoidable condition, they used the opposite and reversed ways to describe it. Tell the truth, the Tao that they have described is not Tao. What they think right is not right actually. Generally speaking, They, Peng Meng, Tian Pian and Shen Dao, don’t understand the real Tao. What they know just is the superficial knowledge of it.
Under the Heaven (3)
1 Other concepts and theories popular in the society hold the followings: to be free from the bondage of custom; to disburden the desire of material; not to show off your own advantage; not to make you unique and larruping; not to criticize others; to wish that country is peaceful, people live well and joyful and all people live through the natural span of life.
2 Some people, such as Song Bing and Yin Wen, were fond of the theories. They called themselves “Top of Hua Mountain”, by which they distinguished themselves from other schools. People of the school considered for others forever. They said that the conduct from their inner heart was “activity of mind”.
3 Kindness on face, they were friendly to people and publicize their ideas. They held that their theory was the only one that should be advocated. When being insult, they never fought back. Against war, they insisted that army must be dismissed so that war was gone for good in this world. They tried to persuade officials and generals to accept their idea. Nobody really accepted it but they never gave up the persuasion.
4 These people verily overdid. They called modestly themselves disciple and called other sir. They would say, “Five dou of rice is enough to me. I am afraid that others will starve due to insufficient rice. Although I am starving, I care more about other’s hardship and hunger.”
5 They deeply believed that “The men like them who always caring about people, the people will feed back and do what necessary to keep them alive.” Those men their concept may not meet the requirement of Tao, but they really are a group of people who always bent their mind to saving others. Their lessons were that: a man of noble character should not criticize others; he should not become slave for material, enslaved by it; he should not do something that is useless to society and world. They pointed frankly it out that attacking other country was wrong so they asked soldiers to dismiss to home as farmers. In the request of personal culture, they insisted on pure mind and less desire.
2 Some people, such as Song Bing and Yin Wen, were fond of the theories. They called themselves “Top of Hua Mountain”, by which they distinguished themselves from other schools. People of the school considered for others forever. They said that the conduct from their inner heart was “activity of mind”.
3 Kindness on face, they were friendly to people and publicize their ideas. They held that their theory was the only one that should be advocated. When being insult, they never fought back. Against war, they insisted that army must be dismissed so that war was gone for good in this world. They tried to persuade officials and generals to accept their idea. Nobody really accepted it but they never gave up the persuasion.
4 These people verily overdid. They called modestly themselves disciple and called other sir. They would say, “Five dou of rice is enough to me. I am afraid that others will starve due to insufficient rice. Although I am starving, I care more about other’s hardship and hunger.”
5 They deeply believed that “The men like them who always caring about people, the people will feed back and do what necessary to keep them alive.” Those men their concept may not meet the requirement of Tao, but they really are a group of people who always bent their mind to saving others. Their lessons were that: a man of noble character should not criticize others; he should not become slave for material, enslaved by it; he should not do something that is useless to society and world. They pointed frankly it out that attacking other country was wrong so they asked soldiers to dismiss to home as farmers. In the request of personal culture, they insisted on pure mind and less desire.
Under the Heaven (2)
1 Mozi and Qinhuali advocated that it is admirable and worth of imitation that resource is not wasted; abiding by the worldly decree and regulation; emotion and character should be focused on love and concern of others.
2 Mozi was against music and advocated austerity in his book. He never sang and never mourned for death in his whole life. He was against war, instructed people to love widely and support all creatures. In his dictionary there was no word of “anger”. He, as other scholars, read various books to learn assorted knowledge. He insisted that all kinds of music books should be burned, including Yellow Emperor’s Xianchi, Yao’s Danzhang, Shun’s Dashao, Yu’s Daxia, Tang’s Dahuo, King of Weng’s Biyong and Wu belonging to king of Wu and Duke of Zhou.
3 The ancient funeral treatment was strictly subject to ranks difference. Emperor’s coffin had seven layers; marquis’s five; senior official’s three; junior official’s two. Mozi claimed that in the funeral ceremony people should not sing and not wear sable; people all use three-layer coffin and need no outer coffin, despite of rank and position.
4 The claim of Mozi not only fitted nobody else but also didn’t fit him, because if he acted on it, it means that he didn’t love himself; if he asked others to do so, it means that he didn’t love others. However, the school of Mozi was still popular at that time.
5 I deems however, refraining oneself not to sing when has the mood, gulping back ones tears when is sad and prohibiting the band to play in the guests, all those rules are unreasonable. Moze was a hard working man; he left nothing to his offspring. His regulation was simply too punitive and made people felt depressed and sorry. I don’t think his advocate is workable and I am afraid that his school is not able to become the most acceptable one in the future. My reason is that any one against the will of people and his advocate can’t be executed; it is doomed to be rejected by people, and leave the kingcraft far away.
6 Mozi adored Yu. He held that Yu traveled through three hundred mountains and wading through three thousand rivers for controlling the flood. He channeled water over nine states into the ocean. Moil of many years ground off his hairs on feet. By his moil in rain and wind, he sorted out a living place for people. Thereby, Mozi acclaimed that Yu is the greatest sage who has done greatest contribution to the worldly people.
7 To imitate Yu, Mozi wore sackcloth and geta in his life. He worked day and night, no stop. Mozi explained, “Only doing so makes me carry out the way of Yu. I am competent to be a scholar of Mo school.”
8 Xiangli Qin’s disciples and Wuhou’s disciples belonged to southern Mo school, such as Kudi, Yichi and Deng Lingzi. However, they thought themselves different from other Mo schools. So, they called themselves “Different Mo”
9 These debate-mania scholars have a continuous debate on the feeling of a stone is white by eye and the feeling of a stone is hard by hand and whether the two different feelings are describing the same stone or actually they are two different stones. They look the man, such as Yu, who is austere and hard working as sage, doing according to the sage’s conception and willing to be his successors.
10 Theory of Mozi and theory of Qinhuali have nothing debatable. Only their conducts are of problem. If the successors insist on their conducts, then they are of hardship and fatigue to malformation.
11 On the whole, Mozi’s defects can’t obscure his virtue in his life. Besides his painstaking life is unacceptable by others, Mozi has held steadily his believe and his conducts according to his words, by which he is regarded as an outstanding man.
2 Mozi was against music and advocated austerity in his book. He never sang and never mourned for death in his whole life. He was against war, instructed people to love widely and support all creatures. In his dictionary there was no word of “anger”. He, as other scholars, read various books to learn assorted knowledge. He insisted that all kinds of music books should be burned, including Yellow Emperor’s Xianchi, Yao’s Danzhang, Shun’s Dashao, Yu’s Daxia, Tang’s Dahuo, King of Weng’s Biyong and Wu belonging to king of Wu and Duke of Zhou.
3 The ancient funeral treatment was strictly subject to ranks difference. Emperor’s coffin had seven layers; marquis’s five; senior official’s three; junior official’s two. Mozi claimed that in the funeral ceremony people should not sing and not wear sable; people all use three-layer coffin and need no outer coffin, despite of rank and position.
4 The claim of Mozi not only fitted nobody else but also didn’t fit him, because if he acted on it, it means that he didn’t love himself; if he asked others to do so, it means that he didn’t love others. However, the school of Mozi was still popular at that time.
5 I deems however, refraining oneself not to sing when has the mood, gulping back ones tears when is sad and prohibiting the band to play in the guests, all those rules are unreasonable. Moze was a hard working man; he left nothing to his offspring. His regulation was simply too punitive and made people felt depressed and sorry. I don’t think his advocate is workable and I am afraid that his school is not able to become the most acceptable one in the future. My reason is that any one against the will of people and his advocate can’t be executed; it is doomed to be rejected by people, and leave the kingcraft far away.
6 Mozi adored Yu. He held that Yu traveled through three hundred mountains and wading through three thousand rivers for controlling the flood. He channeled water over nine states into the ocean. Moil of many years ground off his hairs on feet. By his moil in rain and wind, he sorted out a living place for people. Thereby, Mozi acclaimed that Yu is the greatest sage who has done greatest contribution to the worldly people.
7 To imitate Yu, Mozi wore sackcloth and geta in his life. He worked day and night, no stop. Mozi explained, “Only doing so makes me carry out the way of Yu. I am competent to be a scholar of Mo school.”
8 Xiangli Qin’s disciples and Wuhou’s disciples belonged to southern Mo school, such as Kudi, Yichi and Deng Lingzi. However, they thought themselves different from other Mo schools. So, they called themselves “Different Mo”
9 These debate-mania scholars have a continuous debate on the feeling of a stone is white by eye and the feeling of a stone is hard by hand and whether the two different feelings are describing the same stone or actually they are two different stones. They look the man, such as Yu, who is austere and hard working as sage, doing according to the sage’s conception and willing to be his successors.
10 Theory of Mozi and theory of Qinhuali have nothing debatable. Only their conducts are of problem. If the successors insist on their conducts, then they are of hardship and fatigue to malformation.
11 On the whole, Mozi’s defects can’t obscure his virtue in his life. Besides his painstaking life is unacceptable by others, Mozi has held steadily his believe and his conducts according to his words, by which he is regarded as an outstanding man.
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