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Chinese Text Project
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Scope: The Adjustment of Controversies Request type: Paragraph
Condition 1: Contains text "注焉而不滿酌焉而不竭而不知其所由來此之謂葆光" Matched:1.
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齊物論 - The Adjustment of Controversies

English translation: James Legge [?]
Books referencing 《齊物論》 Library Resources
10 齊物論:
The Adjustment of Controversies:...:
The Dao at first met with no responsive recognition. Speech at first had no constant forms of expression. Because of this there came the demarcations (of different views). Let me describe those demarcations: they are the Left and the Right; the Relations and their Obligations; Classifications and their Distinctions; Emulations and Contentions. These are what are called 'the Eight Qualities.' Outside the limits of the world of men, the sage occupies his thoughts, but does not discuss about anything; inside those limits he occupies his thoughts, but does not pass any judgments. In the Chun Qiu, which embraces the history of the former kings, the sage indicates his judgments, but does not argue (in vindication of them). Thus it is that he separates his characters from one another without appearing to do so, and argues without the form of argument. How does he do so? The sage cherishes his views in his own breast, while men generally state theirs argumentatively, to show them to others. Hence we have the saying, 'Disputation is a proof of not seeing clearly.'
The Great Dao does not admit of being praised. The Great Argument does not require words. Great Benevolence is not (officiously) benevolent. Great Disinterestedness does not vaunt its humility. Great Courage is not seen in stubborn bravery. The Dao that is displayed is not the Dao. Words that are argumentative do not reach the point. Benevolence that is constantly exercised does not accomplish its object. Disinterestedness that vaunts its purity is not genuine. Courage that is most stubborn is ineffectual. These five seem to be round (and complete), but they tend to become square (and immovable). Therefore the knowledge that stops at what it does not know is the greatest. Who knows the argument that needs no words, and the Way that is not to be trodden? He who is able to know this has what is called 'The Heavenly Treasure-house.' He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes. This is what is called 'The Store of Light.' Therefore of old Yao asked Shun, saying, 'I wish to smite (the rulers of) Zong, Kuai, and Xu-Ao. Even when standing in my court, I cannot get them out of my mind. How is it so?' Shun replied, 'Those three rulers live (in their little states) as if they were among the mugwort and other brushwood - how is it that you cannot get them out of your mind? Formerly, ten suns came out together, and all things were illuminated by them; how much should (your) virtue exceed (all) suns!'

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