tion of things. Those who require cords to bind and glue to stick, interfere with the natural functions of things. And those who seek to satisfy the mind of man by hampering with ceremonies and music and preaching charity and duty to one's neighbour,
thereby destroy the intrinsicality of things.
For such intrinsicality does exist, in this sense:— Things which are curved require no arcs; things which are straight require no lines; things which are round require no compasses; things which are rectangular require no squares; things which stick require no glue; things which hold together require no cords. And just as all things are produced, and none can tell how they are produced, so do all things possess their own intrinsic qualities and none can tell how they possess them. From time immemorial this has always been so, without variation. Why then should charity and duty to one's neighbour be as it were glued or corded on, and introduced into the domain of Tag, to give rise to doubt among mankind?
Lesser doubts change the rule of life; greater doubts change man's nature.
How do we know this? By the fact that ever since the time when Shun bid for charity and duty to one's neighbour in order to secure the empire, men have devoted their lives to the pursuit thereof. Is it not then charity and duty to one's neighbour which change the nature of man?
Therefore I have tried to show that from the time of the Three Dynasties it has always been the
