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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1His appearance as he leans forward on the stool to-day is such as I never saw him have before in the same position.’ 3ze-4i said, ‘Yen, you do well to ask such a question, I had just now lost myself*; but how should you understand it? You 1 See pp. 128-130. ? Nan-kwo, ‘the southern suburb,’ had probably been the quarter where 3ze-k/i had resided, and is used as his surname. He is introduced several times by Awang-3ze in his writings :— Books IV, 7; XXVII, 4, and perhaps elsewhere. 5 We have the surname of this disciple, Yen (BA); his name, Yen ({BB) ; his honorary or posthumous epithet (Kang); and his ordinary appellation, 83ze-y. The use of the epithet shows that he and his master had lived before our author. * «He had lost himself ;’ that is, he had become unconscious of all around him, and even of himself, as if he were about to enter PT.I. SECT... THE WRITINGS OF KWANG-3ZE. 177 may have heard the notes! of Man, but have not heard those of Earth; you may have heard the notes of Earth, but have not heard those of Heaven.’ 3ze-yti said, ‘I venture to ask from you a description of all these.’ The reply was, ‘When the breath of the Great Mass (of nature) comes strongly, it is called Wind. Sometimes it does not come so; but when it does, then from a myriad apertures there issues its excited noise ;—have you not heard it in a prolonged gale? Take the projecting bluff of a mountain forest ;—in the great trees, a hundred spans round, the apertures and cavities are like the nostrils, or the mouth, or the ears; now square, now round like a cup or a mortar; here like a wet footprint, and there like a large puddle. (The sounds issuing from them are like) those of fretted water, of the arrowy whizz, of the stern command, of the inhaling of the breath, of the shout, of the gruff note, of the deep wail, of the sad and piping note. The first notes are slight, and those that follow deeper, but in harmony with them. Gentle winds produce a small response ; violent winds a great one. When the fierce gusts have passed away, all the apertures into the state of ‘an Immortal,’ a mild form of the Buddhistic samadhi. But his attitude and appearance were intended by Kwang-jze to indicate what should be the mental condition in reference to the inquiry pursued in the Book ;—a condition, it appears to me, of agnosticism. See the account of Lao-jze in a similar trance in Book XXI, par. 4. 1 The Chinese term here (14i) denotes a reed or pipe, with three holes, by a combination of which there was formed the rudimentary or reed organ. Our author uses it for the sounds or notes heard in nature, various as the various opinions of men in their discussions about things. [39] N 178 THE TEXTS OF TAOISM. BK. II. are empty (and still) ;—have you not seen this in the bending and quivering of the branches and leaves ?’
2Our author uses it for the sounds or notes heard in nature, various as the various opinions of men in their discussions about things. [39] N 178 THE TEXTS OF TAOISM. BK. II. are empty (and still) ;—have you not seen this in the bending and quivering of the branches and leaves ?’ 3ze-yti said, ‘ The notes of Earth then are simply those which come from its myriad apertures ; and the notes of Man may just be compared to those which (are brought from the tubes of) bamboo ;— allow me to ask about the notes of Heaven!.’ 3zekhi replied, ‘When (the wind) blows, (the sounds from) the myriad apertures are different, and (its cessation) makes them stop of themselves. Both of these things arise from (the wind and the apertures) themselves :—should there be any other agency that excites them ?’ 2. Great knowledge is wide and comprehensive ; small knowledge is partial and restricted. Great speech is exact and complete; small speech is (merely) so much talk% When we sleep, the soul communicates with (what is external to us); when we awake, the body is set free. Our intercourse with others then leads to various activity, and daily there is the striving of mind with mind. There are hesitancies; deep difficulties; reservations; small apprehensions causing restless distress, and great i The sounds of Earth have been described fully and graphically. Of the sounds of Man very little is said, but they form the subject of the next paragraph. Nothing is said in answer to the disciple’s inquiry about the notes of Heaven, It is intimated, however, that there is no necessity to introduce any foreign Influence or Power like Heaven in connexion with the notes of Earth. The term Heaven, indeed, is about to pass with our author into a mere synonym of T 4o, the natural ‘course’ of the phenomena of men and things. 2 Words are the ‘sounds’ of Man; and knowledge is the ‘ wind’ by which they are excited. PT.1.SECT.11. THE WRITINGS OF KWANG-8ZE. 179 apprehensions producing endless fears. Where their utterances are like arrows from a bow, we have those who feel it their charge to pronounce what is right and what is wrong ; where they are given out like the conditions of a covenant, we have those who maintain their views, determined to overcome. (The weakness of their arguments), like the decay (of things) in autumn and winter, shows the failing (of the minds of some) from day to day; or it is like their water which, once voided, cannot be gathered upagain. Then their ideas seem as if fast bound with cords, showing that the mind is become like an old and dry moat, and that it is nigh to death, and cannot be restored to vigour and brightness.
3Then their ideas seem as if fast bound with cords, showing that the mind is become like an old and dry moat, and that it is nigh to death, and cannot be restored to vigour and brightness. Joy and anger, sadness and pleasure, anticipation and regret, fickleness and fixedness, vehemence and indolence, eagerness and tardiness ;—(all these moods), like music from an empty tube, or mushrooms from the warm moisture, day and night succeed to one another and come before us, and we do not know whence theysprout. Letus stop! Let us stop! Can we expect to find out suddenly how they are produced ? If there were not (the views of) another, I should not have mine; if there were not I (with my views), his would be uncalled for :—this is nearly a true statement of the case, but we do not know what it is that makes it be so. It might seem as if there would be a true Governor! concerned in it, but we do not find ? © A true Governor’ would be a good enough translation for ‘the true God.’ But Awang-3ze did not admit any supernatural Power or Being as working in man. His true Governor was the T4o; and this will be increasingly evident as we proceed with the study of his Books, N2 180 THE TEXTS OF TAOISM. BK. Il. any trace (of his presence and acting). That such an One could act so I believe; but we do not see His form. He has affections, but He has no form. Given the body, with its hundred parts, its nine openings, and its six viscera, all complete in their places, which do I love the most? Do you love them all equally ? or do you love some more than others ? Is it not the case that they all perform the part of your servants and waiting women? All of them being such, are they not incompetent to rule one another ? or do they take it in turns to be now ruler and now servants? There must be a true Ruler (among them)! whether by searching you can find out His character or not, there is neither advantage nor hurt, so far as the truth of His operation is concerned. When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes. In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped ;—is it not sad? To be constantly toiling all one’s lifetime, without seeing the fruit of one’s labour, and to be weary and worn out with his labour, without knowing where he is going to:—is it not a deplorable case? Men may say, ‘ But it is not death;’ yet of what advantage is this? When the body is decomposed, the mind will be the same along with it :—must not the case be pronounced very deplorable?? Is the life 1 The name ‘Ruler’ is different from ‘Governor’ above; but they both indicate the same concept in the author’s mind. 2 The proper reply to this would be that the mind is not dissolved with the body; and Awang-3ze’s real opinion, as we shall find, was that life and death were but phases in the phenomenal
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.
1His appearance as he leans forward on the stool to-day is such as I never saw him have before in the same position.’ 3ze-4i said, ‘Yen, you do well to ask such a question, I had just now lost myself*; but how should you understand it? You 1 See pp. 128-130. ? Nan-kwo, ‘the southern suburb,’ had probably been the quarter where 3ze-k/i had resided, and is used as his surname. He is introduced several times by Awang-3ze in his writings :— Books IV, 7; XXVII, 4, and perhaps elsewhere. 5 We have the surname of this disciple, Yen (BA); his name, Yen ({BB) ; his honorary or posthumous epithet (Kang); and his ordinary appellation, 83ze-y. The use of the epithet shows that he and his master had lived before our author. * «He had lost himself ;’ that is, he had become unconscious of all around him, and even of himself, as if he were about to enter PT.I. SECT... THE WRITINGS OF KWANG-3ZE. 177 may have heard the notes! of Man, but have not heard those of Earth; you may have heard the notes of Earth, but have not heard those of Heaven.’ 3ze-yti said, ‘I venture to ask from you a description of all these.’ The reply was, ‘When the breath of the Great Mass (of nature) comes strongly, it is called Wind. Sometimes it does not come so; but when it does, then from a myriad apertures there issues its excited noise ;—have you not heard it in a prolonged gale? Take the projecting bluff of a mountain forest ;—in the great trees, a hundred spans round, the apertures and cavities are like the nostrils, or the mouth, or the ears; now square, now round like a cup or a mortar; here like a wet footprint, and there like a large puddle. (The sounds issuing from them are like) those of fretted water, of the arrowy whizz, of the stern command, of the inhaling of the breath, of the shout, of the gruff note, of the deep wail, of the sad and piping note. The first notes are slight, and those that follow deeper, but in harmony with them. Gentle winds produce a small response ; violent winds a great one. When the fierce gusts have passed away, all the apertures into the state of ‘an Immortal,’ a mild form of the Buddhistic samadhi. But his attitude and appearance were intended by Kwang-jze to indicate what should be the mental condition in reference to the inquiry pursued in the Book ;—a condition, it appears to me, of agnosticism. See the account of Lao-jze in a similar trance in Book XXI, par. 4. 1 The Chinese term here (14i) denotes a reed or pipe, with three holes, by a combination of which there was formed the rudimentary or reed organ. Our author uses it for the sounds or notes heard in nature, various as the various opinions of men in their discussions about things. [39] N 178 THE TEXTS OF TAOISM. BK. II. are empty (and still) ;—have you not seen this in the bending and quivering of the branches and leaves ?’
2Our author uses it for the sounds or notes heard in nature, various as the various opinions of men in their discussions about things. [39] N 178 THE TEXTS OF TAOISM. BK. II. are empty (and still) ;—have you not seen this in the bending and quivering of the branches and leaves ?’ 3ze-yti said, ‘ The notes of Earth then are simply those which come from its myriad apertures ; and the notes of Man may just be compared to those which (are brought from the tubes of) bamboo ;— allow me to ask about the notes of Heaven!.’ 3zekhi replied, ‘When (the wind) blows, (the sounds from) the myriad apertures are different, and (its cessation) makes them stop of themselves. Both of these things arise from (the wind and the apertures) themselves :—should there be any other agency that excites them ?’ 2. Great knowledge is wide and comprehensive ; small knowledge is partial and restricted. Great speech is exact and complete; small speech is (merely) so much talk% When we sleep, the soul communicates with (what is external to us); when we awake, the body is set free. Our intercourse with others then leads to various activity, and daily there is the striving of mind with mind. There are hesitancies; deep difficulties; reservations; small apprehensions causing restless distress, and great i The sounds of Earth have been described fully and graphically. Of the sounds of Man very little is said, but they form the subject of the next paragraph. Nothing is said in answer to the disciple’s inquiry about the notes of Heaven, It is intimated, however, that there is no necessity to introduce any foreign Influence or Power like Heaven in connexion with the notes of Earth. The term Heaven, indeed, is about to pass with our author into a mere synonym of T 4o, the natural ‘course’ of the phenomena of men and things. 2 Words are the ‘sounds’ of Man; and knowledge is the ‘ wind’ by which they are excited. PT.1.SECT.11. THE WRITINGS OF KWANG-8ZE. 179 apprehensions producing endless fears. Where their utterances are like arrows from a bow, we have those who feel it their charge to pronounce what is right and what is wrong ; where they are given out like the conditions of a covenant, we have those who maintain their views, determined to overcome. (The weakness of their arguments), like the decay (of things) in autumn and winter, shows the failing (of the minds of some) from day to day; or it is like their water which, once voided, cannot be gathered upagain. Then their ideas seem as if fast bound with cords, showing that the mind is become like an old and dry moat, and that it is nigh to death, and cannot be restored to vigour and brightness.
3Then their ideas seem as if fast bound with cords, showing that the mind is become like an old and dry moat, and that it is nigh to death, and cannot be restored to vigour and brightness. Joy and anger, sadness and pleasure, anticipation and regret, fickleness and fixedness, vehemence and indolence, eagerness and tardiness ;—(all these moods), like music from an empty tube, or mushrooms from the warm moisture, day and night succeed to one another and come before us, and we do not know whence theysprout. Letus stop! Let us stop! Can we expect to find out suddenly how they are produced ? If there were not (the views of) another, I should not have mine; if there were not I (with my views), his would be uncalled for :—this is nearly a true statement of the case, but we do not know what it is that makes it be so. It might seem as if there would be a true Governor! concerned in it, but we do not find ? © A true Governor’ would be a good enough translation for ‘the true God.’ But Awang-3ze did not admit any supernatural Power or Being as working in man. His true Governor was the T4o; and this will be increasingly evident as we proceed with the study of his Books, N2 180 THE TEXTS OF TAOISM. BK. Il. any trace (of his presence and acting). That such an One could act so I believe; but we do not see His form. He has affections, but He has no form. Given the body, with its hundred parts, its nine openings, and its six viscera, all complete in their places, which do I love the most? Do you love them all equally ? or do you love some more than others ? Is it not the case that they all perform the part of your servants and waiting women? All of them being such, are they not incompetent to rule one another ? or do they take it in turns to be now ruler and now servants? There must be a true Ruler (among them)! whether by searching you can find out His character or not, there is neither advantage nor hurt, so far as the truth of His operation is concerned. When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes. In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped ;—is it not sad? To be constantly toiling all one’s lifetime, without seeing the fruit of one’s labour, and to be weary and worn out with his labour, without knowing where he is going to:—is it not a deplorable case? Men may say, ‘ But it is not death;’ yet of what advantage is this? When the body is decomposed, the mind will be the same along with it :—must not the case be pronounced very deplorable?? Is the life 1 The name ‘Ruler’ is different from ‘Governor’ above; but they both indicate the same concept in the author’s mind. 2 The proper reply to this would be that the mind is not dissolved with the body; and Awang-3ze’s real opinion, as we shall find, was that life and death were but phases in the phenomenal
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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