Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Howdoes 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 Great Tao * does not admit of being praised. The Great Argument does not require words. Great Benevolence is not (officiously) benevolent. Great Disinterestedness does not vaunt its humility. Great Courage is not seen in stubborn bravery. The T Ao that is displayed is not the Tao. Words that are argumentative do not reach the point. Benevolence that is constantly exercised does not accomplish its object. Disinterestedness that vaunts its purity is not genuine. Courage that is most stub- 1 Literally, ‘the six conjunctions,’ meaning the four cardinal points of space, with the zenith and nadir; sometimes a name for the universe of space. Here we must restrict the meaning as I have done. 2 «The Spring and Autumn ;’—Confucius’s Annals of LA, here complimented by Awang-3ze. See in Mencius, IV, ii, 21. 8 Compare the Tao Teh Xing, ch. 25, et al. — ++ ee eee 190 THE TEXTS OF TAOISM. BK. Il. born is ineffectual. These five seem to be round (and complete), but they tend to become square (and immovable). Therefore the knowledge that stops at what it does not know is the greatest. Who knows the argument that needs no words, and the Way that is not to be trodden ?? He who is able to know this has what is called ‘The Heavenly Treasure-house*.” He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes. This is what is called ‘ The Store of Light 3’ Therefore of old Yao asked Shun, saying, ‘I wish to smite (the rulers of) 3ung, Kwei, and Hsii-do +. Even when standing in my court, I cannot get them out of my mind. How is it so?’ Shun replied, ‘Those three rulers live (in their little states) as if they were among the mugwort and other brushwood; —how is it that you cannot get them out of your mind? Formerly, ten suns came out together, and all things were illuminated by them;—how much should (your) virtue exceed (all) suns!’ 8. Nieh Khiieh® asked Wang 15, saying, ‘Do you know, Sir, what all creatures agree in approving and ? Compare the use of FF in the Shi Xing, I, iii, 11. ? The classic of Lao, in chaps. 1, 2. 5 Names for the Tao. * Three small states. Is Y4o’s wish to smite an instance of the ‘ quality’ of ‘emulation’ or jealousy? ® Both Taoistic worthies of the time of Y4o, supposed to have been two of the Perfect Ones whom Y4o visited on the distant hill of Ké-shih (I, par. 6). According to Hwang Mi, Wang i was the teacher of Nieh K/iieh, and he again of Hsii Ya. PT. I. SECT.11. THE WRITINGS OF KWANG-3ZE, IQ!
2® Both Taoistic worthies of the time of Y4o, supposed to have been two of the Perfect Ones whom Y4o visited on the distant hill of Ké-shih (I, par. 6). According to Hwang Mi, Wang i was the teacher of Nieh K/iieh, and he again of Hsii Ya. PT. I. SECT.11. THE WRITINGS OF KWANG-3ZE, IQ! affirming?’ ‘How should I know it ?’ was the reply. ‘Do you know what it is that you do not know?’ asked the other again, and he got the same reply. He asked a third time,—‘ Then are all creatures thus without knowledge ?’ and Wang f answered as before, (adding however), ‘ Notwithstanding, I will try and explain my meaning. How do you know that when I say “I know it,” I really (am showing that) I do not know it, and that when I say “I do not know it,” I really am showing that I do know it'’ And let me ask you some questions :—‘ If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but will it be so with an eel? If he be living in a tree, he will be frightened and all in a tremble; but will it be so with a monkey? And does any one of the three know his right place? Men eat animals that have been fed on grain and grass; deer feed on the thickset grass; centipedes enjoy small snakes; owls and crows delight in mice; but does any one of the four know the right taste? The dog-headed monkey finds its mate in the female gibbon; the elk and the axis deer cohabit; and the eel enjoys itself with other fishes. M4o 3hiang? and Li Ai? were accounted by men to be most beautiful, but when fishes saw them, they dived deep in the water from them; when birds, they flew from them aloft; and * Compare par. 1 of Book XXII. * Two famous beauties ;—the former, a contemporary of Hst Shih (par. 4, note 2), and like her also, of the state of Yiieh ; the latter, the daughter of a barbarian chief among the Western Jung. She was captured by duke Hsien of Qin, in B.c. 672. He subsequently made her his wife,—to the great injury of his family and state, 192 THE TEXTS OF TAOISM. BK, IT. when deer saw them, they separated and fled away !. But did any of these four know which in the world is the right female attraction? As I look at the matter, the first principles of benevolence and righteousness and the paths of approval and disapproval are inextricably mixed and confused together :—how is it possible that I should know how to discriminate among them ?’
3As I look at the matter, the first principles of benevolence and righteousness and the paths of approval and disapproval are inextricably mixed and confused together :—how is it possible that I should know how to discriminate among them ?’ Nieh A’h/iieh said (further), ‘Since you, Sir, do not know what is advantageous and what is hurtful, is the Perfect man also in the same way without the knowledge of them?’ Wang { replied, ‘The Perfect man is spirit-like. Great lakes might be boiling about him, and he would not feel their heat; the Ho and the Han might be frozen up, and he would not feel the cold; the hurrying thunderbolts might split the mountains, and the wind shake the ocean, without being able to make him afraid. Being such, he mounts on the clouds of the air, rides on the sun and moon, and rambles at ease beyond the four seas. Neither death nor life makes any change in him, and how much less should the considerations of advantage and injury do so?!’ 9. Khii 3hido-3ze® asked Khang-wi 3ze 3, saying, * Not thinking them beautiful, as men did, but frightened and repelled by them. ? Compare Book I, pars. 3 and 5. ’ We know nothing of the former of these men, but what is mentioned here ; the other appears also in Book XXV, 6,q.v. If ‘the master’ that immediately follows be Confucius they must have been contemporary with him. The A/iii in Khang-wi’s reply would seem to make it certain ‘the master’ was Confucius, but the oldest critics, and some modern ones as well, think that K/angw’s name was also K/if. But this view is attended with more PT. I. SECT. 11. THE WRITINGS OF KWANG-8ZE. 193 ‘I heard the Master (speaking of such language as the following) :—“ The sagely man does not occupy himself with worldly affairs. He does not put himself in the way of what is profitable, nor try to avoid what is hurtful; he has no pleasure in seeking (for anything from any one); he does not care to be found in (any established) Way; he speaks without speaking; he does not speak when he speaks ; thus finding his enjoyment outside the dust and dirt (of the world).” The Master considered all this to be a shoreless flow of mere words, and I consider it to describe the course of the Mysterious Way.—What do you, Sir, think of it?’ ang-wi 3ze replied, ‘The hearing of such words would have perplexed even Hwang-Ti, and how should A4Zid be competent to understand them? And you, moreover, are too hasty in forming your estimate (of their meaning). You see the egg, and (immediately) look out for the cock (that is to be hatched from it); you see the bow, and (immediately) look out for the dove (that is to be brought down by it) being roasted. I will try to explain the thing to you in a rough way; do you in the same way listen to me.
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.
1Howdoes 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 Great Tao * does not admit of being praised. The Great Argument does not require words. Great Benevolence is not (officiously) benevolent. Great Disinterestedness does not vaunt its humility. Great Courage is not seen in stubborn bravery. The T Ao that is displayed is not the Tao. Words that are argumentative do not reach the point. Benevolence that is constantly exercised does not accomplish its object. Disinterestedness that vaunts its purity is not genuine. Courage that is most stub- 1 Literally, ‘the six conjunctions,’ meaning the four cardinal points of space, with the zenith and nadir; sometimes a name for the universe of space. Here we must restrict the meaning as I have done. 2 «The Spring and Autumn ;’—Confucius’s Annals of LA, here complimented by Awang-3ze. See in Mencius, IV, ii, 21. 8 Compare the Tao Teh Xing, ch. 25, et al. — ++ ee eee 190 THE TEXTS OF TAOISM. BK. Il. born is ineffectual. These five seem to be round (and complete), but they tend to become square (and immovable). Therefore the knowledge that stops at what it does not know is the greatest. Who knows the argument that needs no words, and the Way that is not to be trodden ?? He who is able to know this has what is called ‘The Heavenly Treasure-house*.” He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes. This is what is called ‘ The Store of Light 3’ Therefore of old Yao asked Shun, saying, ‘I wish to smite (the rulers of) 3ung, Kwei, and Hsii-do +. Even when standing in my court, I cannot get them out of my mind. How is it so?’ Shun replied, ‘Those three rulers live (in their little states) as if they were among the mugwort and other brushwood; —how is it that you cannot get them out of your mind? Formerly, ten suns came out together, and all things were illuminated by them;—how much should (your) virtue exceed (all) suns!’ 8. Nieh Khiieh® asked Wang 15, saying, ‘Do you know, Sir, what all creatures agree in approving and ? Compare the use of FF in the Shi Xing, I, iii, 11. ? The classic of Lao, in chaps. 1, 2. 5 Names for the Tao. * Three small states. Is Y4o’s wish to smite an instance of the ‘ quality’ of ‘emulation’ or jealousy? ® Both Taoistic worthies of the time of Y4o, supposed to have been two of the Perfect Ones whom Y4o visited on the distant hill of Ké-shih (I, par. 6). According to Hwang Mi, Wang i was the teacher of Nieh K/iieh, and he again of Hsii Ya. PT. I. SECT.11. THE WRITINGS OF KWANG-3ZE, IQ!
2® Both Taoistic worthies of the time of Y4o, supposed to have been two of the Perfect Ones whom Y4o visited on the distant hill of Ké-shih (I, par. 6). According to Hwang Mi, Wang i was the teacher of Nieh K/iieh, and he again of Hsii Ya. PT. I. SECT.11. THE WRITINGS OF KWANG-3ZE, IQ! affirming?’ ‘How should I know it ?’ was the reply. ‘Do you know what it is that you do not know?’ asked the other again, and he got the same reply. He asked a third time,—‘ Then are all creatures thus without knowledge ?’ and Wang f answered as before, (adding however), ‘ Notwithstanding, I will try and explain my meaning. How do you know that when I say “I know it,” I really (am showing that) I do not know it, and that when I say “I do not know it,” I really am showing that I do know it'’ And let me ask you some questions :—‘ If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but will it be so with an eel? If he be living in a tree, he will be frightened and all in a tremble; but will it be so with a monkey? And does any one of the three know his right place? Men eat animals that have been fed on grain and grass; deer feed on the thickset grass; centipedes enjoy small snakes; owls and crows delight in mice; but does any one of the four know the right taste? The dog-headed monkey finds its mate in the female gibbon; the elk and the axis deer cohabit; and the eel enjoys itself with other fishes. M4o 3hiang? and Li Ai? were accounted by men to be most beautiful, but when fishes saw them, they dived deep in the water from them; when birds, they flew from them aloft; and * Compare par. 1 of Book XXII. * Two famous beauties ;—the former, a contemporary of Hst Shih (par. 4, note 2), and like her also, of the state of Yiieh ; the latter, the daughter of a barbarian chief among the Western Jung. She was captured by duke Hsien of Qin, in B.c. 672. He subsequently made her his wife,—to the great injury of his family and state, 192 THE TEXTS OF TAOISM. BK, IT. when deer saw them, they separated and fled away !. But did any of these four know which in the world is the right female attraction? As I look at the matter, the first principles of benevolence and righteousness and the paths of approval and disapproval are inextricably mixed and confused together :—how is it possible that I should know how to discriminate among them ?’
3As I look at the matter, the first principles of benevolence and righteousness and the paths of approval and disapproval are inextricably mixed and confused together :—how is it possible that I should know how to discriminate among them ?’ Nieh A’h/iieh said (further), ‘Since you, Sir, do not know what is advantageous and what is hurtful, is the Perfect man also in the same way without the knowledge of them?’ Wang { replied, ‘The Perfect man is spirit-like. Great lakes might be boiling about him, and he would not feel their heat; the Ho and the Han might be frozen up, and he would not feel the cold; the hurrying thunderbolts might split the mountains, and the wind shake the ocean, without being able to make him afraid. Being such, he mounts on the clouds of the air, rides on the sun and moon, and rambles at ease beyond the four seas. Neither death nor life makes any change in him, and how much less should the considerations of advantage and injury do so?!’ 9. Khii 3hido-3ze® asked Khang-wi 3ze 3, saying, * Not thinking them beautiful, as men did, but frightened and repelled by them. ? Compare Book I, pars. 3 and 5. ’ We know nothing of the former of these men, but what is mentioned here ; the other appears also in Book XXV, 6,q.v. If ‘the master’ that immediately follows be Confucius they must have been contemporary with him. The A/iii in Khang-wi’s reply would seem to make it certain ‘the master’ was Confucius, but the oldest critics, and some modern ones as well, think that K/angw’s name was also K/if. But this view is attended with more PT. I. SECT. 11. THE WRITINGS OF KWANG-8ZE. 193 ‘I heard the Master (speaking of such language as the following) :—“ The sagely man does not occupy himself with worldly affairs. He does not put himself in the way of what is profitable, nor try to avoid what is hurtful; he has no pleasure in seeking (for anything from any one); he does not care to be found in (any established) Way; he speaks without speaking; he does not speak when he speaks ; thus finding his enjoyment outside the dust and dirt (of the world).” The Master considered all this to be a shoreless flow of mere words, and I consider it to describe the course of the Mysterious Way.—What do you, Sir, think of it?’ ang-wi 3ze replied, ‘The hearing of such words would have perplexed even Hwang-Ti, and how should A4Zid be competent to understand them? And you, moreover, are too hasty in forming your estimate (of their meaning). You see the egg, and (immediately) look out for the cock (that is to be hatched from it); you see the bow, and (immediately) look out for the dove (that is to be brought down by it) being roasted. I will try to explain the thing to you in a rough way; do you in the same way listen to me.
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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