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@ Yeasonings, excitement of the breath. and cherished thoughts; these six things produce errors of the W mind. Hatred and longings, joy and anger, grief if and delight; these six things are theentanglements f
iff! iiiii idii Y to virtue. Refusals and approachments, receiving
'and giving, knowledge and ability; these six things i r obstruct the course of the Tao. VVhen these four V af t conditions, with the six causes of each, do not M M itis agitate the breast, the mind is correct. Being cor- rect, it is still; being still, it is pellucid; being pellucid, it is free from pre-occupation; being free iirgsg from pre—occupation, it is in the state of inaction, in W r which it accomplishes everything. ti The Tao is the object of reverence to all the .,` ._i Q Wt.`y T virtues. Life is what gives opportunity for the dis- play of the virtues. The nature is the substantive yyiipl character of the life. The movement of the nature is called action. When action becomes hypocritical, <.s.,.f V we say that it has lost (its proper attribute). W .The wise communicate with what is external to i, it them and are always laying plans. This is what ity ji} V with all their wisdom they are not aware of ;——they ihrityiw look at things askance. When the action (of the nature). is from external constraint, we have what t is called virtue; when it is all one’s own, we have y what is called government. These two names seem
Q., piif ~ to be opposite to each other, but in reality they are
i mutual accord; r ffcf 12. ll was skilful in hitting the minutest mark, but
T syisrf ° stupid in wishing men to go on praising him without
` end. The sage is skilful Heavenwards, but stupid it by ’ See on V, par. 2.
