Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? A famous beauty, a courtezan presented by the king of Yiieh to his enemy, the king of WA, and who hastened on his progress to ruin and death, she herself perishing at the same time. PT. I, SECT.11. THE WRITINGS OF KWANG-8ZE. 185 ately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others), we have what is called ‘In the morning three.’ What is meant by that ‘In the morning three?’ A keeper of monkeys, in giving them out their acorns, (once) said, ‘In the morning I will give you three (measures) and in the evening four. This made them all angry, and he said, ‘Very well. In the morning I will give you four and in the evening three.’ His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them pleased :—an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven’. Both sides of the question are admissible. 5. Among the men of old their knowledge reached the extreme point. What was that extreme point? Some held that at first there was not anything. This is the extreme point, the utmost point to which nothing can be added*% A second class held that there was something, but without any responsive recognition ? of it (on the part of men). A third class held that there was such recognition, but there had not begun to be any expression of different opinions about it. ? Literally, ‘the Heaven-Mould or Moulder,’—another name for the Tao, by which all things are fashioned. ? See the same passage in Book XXIII, par. 10: 8 The ordinary reading here is fang (Ff), ‘a boundary’ or ‘distinctive limit.’ Lin Hsi-fung adopts the reading wt, ‘ a response,’ and I have followed him. 186 THE TEXTS OF TAOISM. BR. It. It was through the definite expression of different opinions about it that there ensued injury to (the doctrine of) the Tao. It was this injury to the (doctrine of the) Tao which led to the formation of (partial) preferences. Was it indeed after such preferences were formed that the injury came ? or did the injury precede the rise of such preferences? If the injury arose after their formation, KAo’s method of playing on the lute was natural. If the injury arose before their formation, there would have been no such playing on the lute as K4o’s}.
2or did the injury precede the rise of such preferences? If the injury arose after their formation, KAo’s method of playing on the lute was natural. If the injury arose before their formation, there would have been no such playing on the lute as K4o’s}. Kao Wan’s playing on the lute, Shih Kwang’s indicating time with his staff, and Hui-jze’s (giving his views), while leaning against a dryandra tree (were all extraordinary). The knowledge of the three men (in their several arts) was nearly perfect, and therefore they practised them to the end of their lives. They loved them because they were different from those of others. They loved them and wished to make them known to others. But as they could not be made clear, though they tried to make them so, they ended with the obscure (discussions) about ‘the hard’ and ‘the white.’ And their sons ?, moreover, with all the threads of their fathers’ compositions, yet to the end of their lives accomplished nothing. If they, proceeding in this way, could be said to have succeeded, then am I also successful ; 1 Kao Wan and Shih Kwang were both musicians of the state of in. Shih, which appears as Kwang’s surname, was his denomination as ‘ music-master.’ It is difficult to understand the reason why Awang-3ze introduces these men and their ways, or how it helps his argument. 2 Perhaps we should read here ‘son,’ with special reference to the son of Hui-jze. PT. I. SECT. I. THE WRITINGS OF KWANG-8ZE. 187 if they cannot be pronounced successful, neither I nor any other can succeed. Therefore the scintillations of light from the midst of confusion and perplexity are indeed valued by the sagely man; but not to use one’s own views and to take his position on the ordinary views is what is called using the (proper) light. 6. But here now are some other sayings? :—I do not know whether they are of the same character as those which I have already given, or of a different character. Whether they be of the same character or not when looked at along with them, they have a character of their own, which cannot be distinguished from the others. But though this be the case, let me try to explain myself. There was a beginning. There was a beginning before that beginning’. There was a beginning previous to that beginning before there was the beginning. There was existence; there had been no existence. There was no existence before the beginning of that no existence, There was no existence previous to the no existence before there was the beginning of the no existence. If suddenly there was nonexistence, we do not know whether it was really anything existing, or really not existing. Now I have said what I have said, but I do not know whether what I have said be really anything to the point or not. - 1 Referring, I think, to those below commencing ‘ There was a beginning.’ 2 That is, looking at things from the standpoint of an original non-existence, and discarding all considerations of space and time. ome He. re
3- 1 Referring, I think, to those below commencing ‘ There was a beginning.’ 2 That is, looking at things from the standpoint of an original non-existence, and discarding all considerations of space and time. ome He. re 188 THE TEXTS OF TAOISM. BK. II. Under heaven there is nothing greater than the tip of an autumn down, and the ThAi mountain is small. There is no one more long-lived than a child which dies prematurely, and Phang 30 did not live out his time. Heaven, Earth, and I were produced together, and all things and I are one. Since they are one, can there be speech about them? But since they are spoken of as one, must there not be room for speech? One and Speech are two; two and one are three. Going on from this (in our enumeration), the most skilful reckoner cannot reach (the end of the necessary numbers), and how much less can ordinary people do so! Therefore from non-existence we proceed to existence till we arrive at three; proceeding from existence to existence, to how many should we reach? Let us abjure such procedure, and simply rest here. 7. The T4o 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 ? On this concluding clause, 2i40 Hung says :—‘ Avoiding such procedure, there will be no affirmations and denials (no contraries). The phrase Al dE CU, occurs in the Book several times, and interpreters have missed its meaning from not observing that ia a serve merely as a final particle, and often have the A added to them, without affecting its meaning. See also Wang Yin on the usages of [RJ in the A i K fH, ch. 1208, art. 6. 2 That is, direct opposites. 5 Literally, ‘ righteousnesses ;’ the proper way of dealing with the relations. * Literally, ‘separations.’ PT. I. SECT. 1. THE WRITINGS OF KWANG-3ZE. 189 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 Khun Khit?, 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. Howdoes hedo 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 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.
1? A famous beauty, a courtezan presented by the king of Yiieh to his enemy, the king of WA, and who hastened on his progress to ruin and death, she herself perishing at the same time. PT. I, SECT.11. THE WRITINGS OF KWANG-8ZE. 185 ately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others), we have what is called ‘In the morning three.’ What is meant by that ‘In the morning three?’ A keeper of monkeys, in giving them out their acorns, (once) said, ‘In the morning I will give you three (measures) and in the evening four. This made them all angry, and he said, ‘Very well. In the morning I will give you four and in the evening three.’ His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them pleased :—an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven’. Both sides of the question are admissible. 5. Among the men of old their knowledge reached the extreme point. What was that extreme point? Some held that at first there was not anything. This is the extreme point, the utmost point to which nothing can be added*% A second class held that there was something, but without any responsive recognition ? of it (on the part of men). A third class held that there was such recognition, but there had not begun to be any expression of different opinions about it. ? Literally, ‘the Heaven-Mould or Moulder,’—another name for the Tao, by which all things are fashioned. ? See the same passage in Book XXIII, par. 10: 8 The ordinary reading here is fang (Ff), ‘a boundary’ or ‘distinctive limit.’ Lin Hsi-fung adopts the reading wt, ‘ a response,’ and I have followed him. 186 THE TEXTS OF TAOISM. BR. It. It was through the definite expression of different opinions about it that there ensued injury to (the doctrine of) the Tao. It was this injury to the (doctrine of the) Tao which led to the formation of (partial) preferences. Was it indeed after such preferences were formed that the injury came ? or did the injury precede the rise of such preferences? If the injury arose after their formation, KAo’s method of playing on the lute was natural. If the injury arose before their formation, there would have been no such playing on the lute as K4o’s}.
2or did the injury precede the rise of such preferences? If the injury arose after their formation, KAo’s method of playing on the lute was natural. If the injury arose before their formation, there would have been no such playing on the lute as K4o’s}. Kao Wan’s playing on the lute, Shih Kwang’s indicating time with his staff, and Hui-jze’s (giving his views), while leaning against a dryandra tree (were all extraordinary). The knowledge of the three men (in their several arts) was nearly perfect, and therefore they practised them to the end of their lives. They loved them because they were different from those of others. They loved them and wished to make them known to others. But as they could not be made clear, though they tried to make them so, they ended with the obscure (discussions) about ‘the hard’ and ‘the white.’ And their sons ?, moreover, with all the threads of their fathers’ compositions, yet to the end of their lives accomplished nothing. If they, proceeding in this way, could be said to have succeeded, then am I also successful ; 1 Kao Wan and Shih Kwang were both musicians of the state of in. Shih, which appears as Kwang’s surname, was his denomination as ‘ music-master.’ It is difficult to understand the reason why Awang-3ze introduces these men and their ways, or how it helps his argument. 2 Perhaps we should read here ‘son,’ with special reference to the son of Hui-jze. PT. I. SECT. I. THE WRITINGS OF KWANG-8ZE. 187 if they cannot be pronounced successful, neither I nor any other can succeed. Therefore the scintillations of light from the midst of confusion and perplexity are indeed valued by the sagely man; but not to use one’s own views and to take his position on the ordinary views is what is called using the (proper) light. 6. But here now are some other sayings? :—I do not know whether they are of the same character as those which I have already given, or of a different character. Whether they be of the same character or not when looked at along with them, they have a character of their own, which cannot be distinguished from the others. But though this be the case, let me try to explain myself. There was a beginning. There was a beginning before that beginning’. There was a beginning previous to that beginning before there was the beginning. There was existence; there had been no existence. There was no existence before the beginning of that no existence, There was no existence previous to the no existence before there was the beginning of the no existence. If suddenly there was nonexistence, we do not know whether it was really anything existing, or really not existing. Now I have said what I have said, but I do not know whether what I have said be really anything to the point or not. - 1 Referring, I think, to those below commencing ‘ There was a beginning.’ 2 That is, looking at things from the standpoint of an original non-existence, and discarding all considerations of space and time. ome He. re
3- 1 Referring, I think, to those below commencing ‘ There was a beginning.’ 2 That is, looking at things from the standpoint of an original non-existence, and discarding all considerations of space and time. ome He. re 188 THE TEXTS OF TAOISM. BK. II. Under heaven there is nothing greater than the tip of an autumn down, and the ThAi mountain is small. There is no one more long-lived than a child which dies prematurely, and Phang 30 did not live out his time. Heaven, Earth, and I were produced together, and all things and I are one. Since they are one, can there be speech about them? But since they are spoken of as one, must there not be room for speech? One and Speech are two; two and one are three. Going on from this (in our enumeration), the most skilful reckoner cannot reach (the end of the necessary numbers), and how much less can ordinary people do so! Therefore from non-existence we proceed to existence till we arrive at three; proceeding from existence to existence, to how many should we reach? Let us abjure such procedure, and simply rest here. 7. The T4o 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 ? On this concluding clause, 2i40 Hung says :—‘ Avoiding such procedure, there will be no affirmations and denials (no contraries). The phrase Al dE CU, occurs in the Book several times, and interpreters have missed its meaning from not observing that ia a serve merely as a final particle, and often have the A added to them, without affecting its meaning. See also Wang Yin on the usages of [RJ in the A i K fH, ch. 1208, art. 6. 2 That is, direct opposites. 5 Literally, ‘ righteousnesses ;’ the proper way of dealing with the relations. * Literally, ‘separations.’ PT. I. SECT. 1. THE WRITINGS OF KWANG-3ZE. 189 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 Khun Khit?, 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. Howdoes hedo 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 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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