Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
193, 94. 52. Returning to the Source, Pp. 94,95. 53. Increase of Evidence, pp. 96, 97. 54. The Cultivation (of the T4o), and the Observation (of its Effects), pp. 97, 98. 55. The Mysterious Charm, p. 99. 56. The Mysterious PAGE . 45 to 79 CONTENTS. ix Excellence, p. 100. 57. The Genuine Influence, pp. 100, 101. 58. Transformation according to Circumstances, pp. IOI, 102. 59. Guarding the TAo, pp. 102, 103. 60. Occupying the Throne, pp. 103, 104. 61. The Attribute of Humility, pp. 104, 105. 62. Practising the Tao, pp. 105, 106. 63. Thinking in the Beginning, pp. 106, 107. 64. Guarding the Minute, pp. 107, 108. 65. Pure, unmixed Excellence, pp. 108, 109. 66. Putting One’s Self Last, p. 109. 67. Three Precious Things, p. 110. 68, Matching Heaven, pp. 111, 112. 69. The Use of the Mysterious (T4o), p. 112. 70. The Difficulty of being (rightly) Known, pp. 112, 113. 71. The Disease of Knowing, p. 113. 72. Loving One’s Self, p. 114. 73. Allowing Men to take their Course, p. 116. 74. Restraining Delusion, p. 117. 75. How Greediness Injures, pp. 117, 118. 76. A Warning against (Trusting in) Strength, pp. 118, 119. 77. The Way of Heaven, p. 119. 78. Things to be Believed, p. 120. 79. Adherence to Bond or Covenant, p. 121. 80. Standing Alone, p.122. 81, The Manifestation of Simplicity, p. 123. THE WRITINGS OF KWANG-3Z INTRODUCTION. BRIEF NOTICES OF THE DIFFERENT BOOKS PART I. BOOK I.i. Hsido-y4o Ya, or Enjoyment in Untroubled Ease Il. ii. AAt W Lun, or the Adjustment of Controversies III. iii. Yang Shang A‘, or Nourishing the Lord of Life. IV. iv. Zan Kien Shih, or Man in the World, Associated with other Men. . . V.v. Teh Xhung Fa, or the Seal of Virtue Complete . Vi. vi. TA Sung Shih, or the Great and Most Honoured Master. . . . . . : VII. vii. Ying Ti Wang, or ‘the N ormal Course for Rulers and Kings PART II. VIII. Phien Mau, or Webbed Toes . IX. ii. Ma Thi, or Horses’s Hoofs . : : X. iii. Khii Khieh, or Cutting Open Satchels . XI. iv. §4i Yd, or Letting Be, and Exercising Forbearance To E. PAGE 127 . 164 - 176 - 198 . 203 . 223 236 . 268 . 276 . 281 - 291 x CONTENTS. BOOK PAGE XII. v. Thien Ti, or Heaven and Earth . . . . + 307 XIII. vi. Thien T4o, or the Way of Heaven. . : + 330 XIV. vii. Thien Yiin, or the Revolution of Heaven. . + 345 XV. viii. Kho f, or Ingrained Ideas . . . . - 363 XVI. ix. Shan Hsing, or Correcting the Nature. . . - 368 XVII. x. Ait Shui, or the Floods of Autumn . . . - 374 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . . . - 393 PREFACE.
2. + 345 XV. viii. Kho f, or Ingrained Ideas . . . . - 363 XVI. ix. Shan Hsing, or Correcting the Nature. . . - 368 XVII. x. Ait Shui, or the Floods of Autumn . . . - 374 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . . . - 393 PREFACE. In the Preface to the third volume of these ‘Sacred Books of the East’ (1879), I stated that I proposed giving in due course, in order to exhibit the System of Taoism, translations of the Tao Teh King by LAo-jze (sixth century B.C.), the Writings of Kwang-jze (between the middle of the fourth and third centuries B.C.), and the Treatise of ‘Actions and their Retributions’ (of our eleventh century) ; and perhaps also of one or more of the other characteristic Productions of the System. The two volumes now submitted to the reader are a fulfilment of the promise made so long ago. They contain versions of the Three Works which were specified, and, in addition, as Appendixes, four other shorter Treatises of Taoism ; Analyses of several of the Books of Kwang-jze by Lin Hsi-Aung ; a list of the stories which form so important a part of those Books; two Essays by two of the greatest Scholars of China, written the one in A.D. 586 and illustrating the T4oistic beliefs of that age, and the other in A.D. 1078 and dealing with the four Books of Awang-jze, whose genuineness is frequently called in question. The concluding Index is confined very much to Proper Names. For Subjects the reader is referred to the Tables of Contents, the Introduction to the Books of Kwang-jze (vol. xxxix, pp. 127-163), and the Introductory Notes to the various Appendixes. The Treatise of Actions and their Retributions exhibits to us the Taoism of the eleventh century in its moral or ethical aspects; in the two earlier Works we see it rather as a philosophical speculation than as a religion in the ordinary sense of that term. It was not till after the introduction of Buddhism into China in our first century that Taoism began to organise itself as a xii PREFACE.
3It was not till after the introduction of Buddhism into China in our first century that Taoism began to organise itself as a xii PREFACE. Religion, having its monasteries and nunneries, its images and rituals. While it did so, it maintained the superstitions peculiar to itself :—some, like the cultivation of the T4o as a rule of life favourable to longevity, come down from the earliest times, and others which grew up during the decay of the K4u dynasty, and subsequently blossomed ;—now in Mystical Speculation; now in the pursuits of Alchemy; now in the search for the pills of Immortality and the Elixir vitae; now in Astrological fancies ; now in visions of Spirits and in Magical arts to control them; and finally in the terrors of its Purgatory and everlasting Hell. Its phases have been continually changing, and at present it attracts our notice more as a degraded adjunct of Buddhism than as a development of the speculations of L4o-3ze and Kwang-3ze. Up to its contact with Buddhism, it subsisted as an opposition to the Confucian system, which, while admitting the existence and rule of the Supreme Being, bases its teachings on the study of man’s nature and the enforcement of the duties binding on all men from the moral and social principles of their constitution. It is only during the present century that the Texts of Taoism have begun to receive the attention which they deserve. Christianity was introduced into China by Nestorian missionaries in the seventh century; and from the Hsi-an monument, which was erected by their successors in 781, nearly 150 years after their first entrance, we perceive that they were as familiar with the books of Lao-3ze and Kwang-3ze as with the Confucian literature of the empire, but that monument is the only memorial of them that remains. In the thirteenth century the Roman Catholic Church sent its earliest missionaries to China, but we hardly know anything of their literary labours. The great Romish missions which continue to the present day began towards the end of the sixteenth century; and there exists now in the India Office a translation of the Tao Teh Xing in Latin, which was brought to England | | PREFACE. Xill by a Mr. Matthew Raper, and presented by him to the Royal Society, of which he was a Fellow, on January 1oth, 1788. The manuscript is in excellent preservation, but we do not know by whom the version was made. It was presented, as stated in the Introduction, p. 12, to Mr. Raper by P. de Grammont, ‘ Missionarius Apostolicus, ex-Jesuita.’ The chief object of the translator or translators was to show that ‘the Mysteries of the Most Holy Trinity and of the Incarnate God were anciently known to the Chinese nation. The version as a whole is of little value. The reader will find, on pp. 115,116, its explanation of Ldo’s seventy-second chapter ;—the first morsel of it that has appeared in print.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
193, 94. 52. Returning to the Source, Pp. 94,95. 53. Increase of Evidence, pp. 96, 97. 54. The Cultivation (of the T4o), and the Observation (of its Effects), pp. 97, 98. 55. The Mysterious Charm, p. 99. 56. The Mysterious PAGE . 45 to 79 CONTENTS. ix Excellence, p. 100. 57. The Genuine Influence, pp. 100, 101. 58. Transformation according to Circumstances, pp. IOI, 102. 59. Guarding the TAo, pp. 102, 103. 60. Occupying the Throne, pp. 103, 104. 61. The Attribute of Humility, pp. 104, 105. 62. Practising the Tao, pp. 105, 106. 63. Thinking in the Beginning, pp. 106, 107. 64. Guarding the Minute, pp. 107, 108. 65. Pure, unmixed Excellence, pp. 108, 109. 66. Putting One’s Self Last, p. 109. 67. Three Precious Things, p. 110. 68, Matching Heaven, pp. 111, 112. 69. The Use of the Mysterious (T4o), p. 112. 70. The Difficulty of being (rightly) Known, pp. 112, 113. 71. The Disease of Knowing, p. 113. 72. Loving One’s Self, p. 114. 73. Allowing Men to take their Course, p. 116. 74. Restraining Delusion, p. 117. 75. How Greediness Injures, pp. 117, 118. 76. A Warning against (Trusting in) Strength, pp. 118, 119. 77. The Way of Heaven, p. 119. 78. Things to be Believed, p. 120. 79. Adherence to Bond or Covenant, p. 121. 80. Standing Alone, p.122. 81, The Manifestation of Simplicity, p. 123. THE WRITINGS OF KWANG-3Z INTRODUCTION. BRIEF NOTICES OF THE DIFFERENT BOOKS PART I. BOOK I.i. Hsido-y4o Ya, or Enjoyment in Untroubled Ease Il. ii. AAt W Lun, or the Adjustment of Controversies III. iii. Yang Shang A‘, or Nourishing the Lord of Life. IV. iv. Zan Kien Shih, or Man in the World, Associated with other Men. . . V.v. Teh Xhung Fa, or the Seal of Virtue Complete . Vi. vi. TA Sung Shih, or the Great and Most Honoured Master. . . . . . : VII. vii. Ying Ti Wang, or ‘the N ormal Course for Rulers and Kings PART II. VIII. Phien Mau, or Webbed Toes . IX. ii. Ma Thi, or Horses’s Hoofs . : : X. iii. Khii Khieh, or Cutting Open Satchels . XI. iv. §4i Yd, or Letting Be, and Exercising Forbearance To E. PAGE 127 . 164 - 176 - 198 . 203 . 223 236 . 268 . 276 . 281 - 291 x CONTENTS. BOOK PAGE XII. v. Thien Ti, or Heaven and Earth . . . . + 307 XIII. vi. Thien T4o, or the Way of Heaven. . : + 330 XIV. vii. Thien Yiin, or the Revolution of Heaven. . + 345 XV. viii. Kho f, or Ingrained Ideas . . . . - 363 XVI. ix. Shan Hsing, or Correcting the Nature. . . - 368 XVII. x. Ait Shui, or the Floods of Autumn . . . - 374 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . . . - 393 PREFACE.
2. + 345 XV. viii. Kho f, or Ingrained Ideas . . . . - 363 XVI. ix. Shan Hsing, or Correcting the Nature. . . - 368 XVII. x. Ait Shui, or the Floods of Autumn . . . - 374 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . . . - 393 PREFACE. In the Preface to the third volume of these ‘Sacred Books of the East’ (1879), I stated that I proposed giving in due course, in order to exhibit the System of Taoism, translations of the Tao Teh King by LAo-jze (sixth century B.C.), the Writings of Kwang-jze (between the middle of the fourth and third centuries B.C.), and the Treatise of ‘Actions and their Retributions’ (of our eleventh century) ; and perhaps also of one or more of the other characteristic Productions of the System. The two volumes now submitted to the reader are a fulfilment of the promise made so long ago. They contain versions of the Three Works which were specified, and, in addition, as Appendixes, four other shorter Treatises of Taoism ; Analyses of several of the Books of Kwang-jze by Lin Hsi-Aung ; a list of the stories which form so important a part of those Books; two Essays by two of the greatest Scholars of China, written the one in A.D. 586 and illustrating the T4oistic beliefs of that age, and the other in A.D. 1078 and dealing with the four Books of Awang-jze, whose genuineness is frequently called in question. The concluding Index is confined very much to Proper Names. For Subjects the reader is referred to the Tables of Contents, the Introduction to the Books of Kwang-jze (vol. xxxix, pp. 127-163), and the Introductory Notes to the various Appendixes. The Treatise of Actions and their Retributions exhibits to us the Taoism of the eleventh century in its moral or ethical aspects; in the two earlier Works we see it rather as a philosophical speculation than as a religion in the ordinary sense of that term. It was not till after the introduction of Buddhism into China in our first century that Taoism began to organise itself as a xii PREFACE.
3It was not till after the introduction of Buddhism into China in our first century that Taoism began to organise itself as a xii PREFACE. Religion, having its monasteries and nunneries, its images and rituals. While it did so, it maintained the superstitions peculiar to itself :—some, like the cultivation of the T4o as a rule of life favourable to longevity, come down from the earliest times, and others which grew up during the decay of the K4u dynasty, and subsequently blossomed ;—now in Mystical Speculation; now in the pursuits of Alchemy; now in the search for the pills of Immortality and the Elixir vitae; now in Astrological fancies ; now in visions of Spirits and in Magical arts to control them; and finally in the terrors of its Purgatory and everlasting Hell. Its phases have been continually changing, and at present it attracts our notice more as a degraded adjunct of Buddhism than as a development of the speculations of L4o-3ze and Kwang-3ze. Up to its contact with Buddhism, it subsisted as an opposition to the Confucian system, which, while admitting the existence and rule of the Supreme Being, bases its teachings on the study of man’s nature and the enforcement of the duties binding on all men from the moral and social principles of their constitution. It is only during the present century that the Texts of Taoism have begun to receive the attention which they deserve. Christianity was introduced into China by Nestorian missionaries in the seventh century; and from the Hsi-an monument, which was erected by their successors in 781, nearly 150 years after their first entrance, we perceive that they were as familiar with the books of Lao-3ze and Kwang-3ze as with the Confucian literature of the empire, but that monument is the only memorial of them that remains. In the thirteenth century the Roman Catholic Church sent its earliest missionaries to China, but we hardly know anything of their literary labours. The great Romish missions which continue to the present day began towards the end of the sixteenth century; and there exists now in the India Office a translation of the Tao Teh Xing in Latin, which was brought to England | | PREFACE. Xill by a Mr. Matthew Raper, and presented by him to the Royal Society, of which he was a Fellow, on January 1oth, 1788. The manuscript is in excellent preservation, but we do not know by whom the version was made. It was presented, as stated in the Introduction, p. 12, to Mr. Raper by P. de Grammont, ‘ Missionarius Apostolicus, ex-Jesuita.’ The chief object of the translator or translators was to show that ‘the Mysteries of the Most Holy Trinity and of the Incarnate God were anciently known to the Chinese nation. The version as a whole is of little value. The reader will find, on pp. 115,116, its explanation of Ldo’s seventy-second chapter ;—the first morsel of it that has appeared in print.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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