"An old tree is cut down to make sacrificial vessels, which are then ornamented with colour. The stump remains in a ditch. The sacrificial vessels and the stump in the ditch are very differently treated as regards honour and dishonour; equally, as far as destruction of the woods original nature is concerned. Similarly, the acts of Robber Chê and of Tsêng and Shih are very different; but the loss of original nature is in each case the same.
"The causes of this loss are five in number; viz.—The five colours confuse the eye, and the eyes fail to see clearly. The five sounds confuse the ear, and the ear fails to hear accurately. The five scents confuse the nose, and obstruct the sense of smell. The five tastes cloy the palate, and vitiate the sense of taste. Finally, likes and dislikes cloud the understanding, and cause dispersion of the original nature.
"These five are the banes of life; yet Yang and Mih regarded them as the summum bonum.
As attainment of Tao. For Yang Chu and Mih Tzu, see chs. [ii] and [viii].
They are not my summum bonum. For if men who are thus fettered can be said to have attained the summum bonum, then pigeons and owls in a cage may also be said to have attained the summum bonum!
"Besides, to stuff one's inside with likes and dislikes and sounds and colours; to encompass one's outside with fur caps, feather hats, the carrying of tablets, or girding of sashes—full of rubbish inside while swathed in magnificence without—and still to talk of having attained the summum bonum;—then the prisoner with arms tied behind him and fingers in the squeezer, the tiger or the leopard which has just been put in a cage, may justly consider that they too have attained the summum bonum!"
"L'homme," says Rousseau (op. cit.), "est né libre, et partout il est dans les fers."
This chapter, as it stands, is clearly not from the hand of Chuang Tzŭ. One critic justly points out the want of logical sequence in arrangement of argument and illustrations. Another, while admitting general refinement of style, calls attention to a superficiality of thought noticeable in certain portions. "Yet only those," he adds, "who eat and sleep with their Chuang Tzŭs would be able to detect this."